1749:
2937:
2872:) 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.
4153: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."
2017:(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."
1604:
1879:). 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".
2161:) 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
35:
4306:. 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!
1207:
2050:
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
4286:: "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.
4346:: "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."
2002:) 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
2747:
1468:. 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.
2083:. 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.
3926:
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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2099:) 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.
2290:, 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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130:
9958:
2113:) 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
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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).
2527:), 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
2128:. 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:
2552:) 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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2348:): (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.
2185:
2255:) 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.
1947:) 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,
1477:
1936:
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
2571:). 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
2298:. 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.
1968:, "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
4319:: "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."
2388:) 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).
2341:) 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" (
4048:, 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."
1873:, 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
3909:"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.
1645:, 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
3034:(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.
1718:. 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
2375:(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
2855:), 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".
2153:
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,
1935:
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
3925:
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
2875:
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
3995:
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
1713:
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
1448:
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
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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
2262:
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
2044:
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
2031:"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."
4070:
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
2057:
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
4126:
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
4118:
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
3951:
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,"
2726:
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
3974:
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
4108:
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
4100:
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
1424:
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
4135:
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
3037:
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
4097:
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
2868:). 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.
1323:
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.
1802:
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."
4175:. 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:
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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.
4162:
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
4088:* 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."
4195:
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
4017:
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
2727:
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.
1709:
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.
1157:
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."
2556:) 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.
1680:
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".
2066:
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
4211:
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
2818:). 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.
1440:). 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:
1932:), 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."
3045:
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
2714:
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
4071:
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
4241:"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."
4188:
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
1696:
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.
4298:
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
4130:
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
3788:
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":
1634:, 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
2671:, 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
1980:
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
4101:
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.
4026:)." 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."
1993:
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
1318:
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
2306:
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
4127:'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.
2912:) 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
2358:"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
4207:
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
3874:
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."
2035:
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
4067:: "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."
2212:
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
1893:) 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.
2169:
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.
1791:
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
2641:
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.
7060:
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.),
1714:
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
2617:), 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
4250:"Although dependent origination is generally maintained to be dependence upon conditions, from our perspective, this is not inconsistent with dependence upon mundane nominal conventions."
2157:
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
1622:. 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
3975:
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
3030:), 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
1940:. 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.
2058:
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
4192:
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.
2928:
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.
2512:
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.
3833:
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.
2841:. 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.
1595:
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.
4534:
4103:
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
4585:
3965:
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."
2458:) 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" (
2730:
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
2659:
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
4013:
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
2176:
and Taktsang Lotsawa, who argue that CandrakÄ«rti's prÄsaį¹
gika mÄdhyamika rejects all epistemic sources of knowledge since all conventional cognitions are flawed.
1626:, 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
3010:
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 (
2063:
through the force of consciousness". It is an ongoing mental process of imputing objectively independent reality and intrinsic existence to what is perceived.
1672:
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.
2849:
For Tsongkhapa, all Buddhist forms of meditation can fall into two broad categories which must be balanced and fully developed together: calming meditation (
8097:
2079:
conventional phenomena (which he calls "false appearances" and sees as conceptually produced) and so, tables and persons are no more real than dreams or
9012:
7487:
1032:
4167:
liberated beings-are only ersatz Arhats, having realized only a coarse selflessness and having thereby suppressed, but not removed from the root, the
5053:
2124:
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
4185:
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.
2362:
to refer to the lack of intrinsic existence, intrinsic non-existence etc. Thus, as Guy Newland explains, Tsongkhapa interprets the negation of the
1918:. According to Tsongkhapa, dependent-arising and emptiness are inseparable. Tsongkhapa's view on "ultimate reality" is condensed in the short text
3795:
or 'dependent arising.' All things arise in dependence on causes and conditions, and cease when those causes and conditions are no longer present.
2920:
from samsara. According to Tsongkhapa, only a negation which undercuts the innate perception of an inherently existing self is truly liberating.
9016:
9240:
7069:
Hopkins, Jeffrey (1994), "A Tibetan Perspective on the Nature of Spirtual Experience", in Buswell, Jr., Robert E.; Gimello, Robert M. (eds.),
5050:
Exploring the Stuff that Madhyamaka Hermeneutics are Made of: A Note on a Clear Predecessor to Tsongkhapa's Prasangika/Svatantrika Distinction
3093:. These 18 volumes contain hundreds of titles relating to all aspects of Buddhist teachings and clarify some of the most difficult topics of
2267:
use them. According to Jinpa, Tsongkhapa here is critiquing what contemporary philosophy would call "the autonomy of reason", "that is, that
4149:
Tsonghkhapa: "Based on just this , the referent object of the way that ignorance apprehends things as explained above, essentialist schoolsā
1926:
exist conventionally, but that, ultimately, everything is dependently arisen, and therefore void of inherent existence or intrinsic nature (
1748:
7457:
2491:
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."
2481:), even conventionally. Tsongkhapa thinks that to posit a consciousness that can operate on itself introduces a kind of essentialism. Like
1444:"It is inappropriate to be partial either to emptiness or to appearance. In particular, you need to take the appearance aspect seriously."
6796:
Tsongkhapaās Coordination of SÅ«tra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self
6718:
Tsongkhapaās Coordination of SÅ«tra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self
5276:
1484:
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
1958:
In his works, Tsongkhapa takes pains to refute an alternative interpretation of emptiness which was promoted by the Tibetan philosopher
7565:
3392:
The Cultivation of Sustained Voluntary Attention in Indo-Tibetan Buddhism ā Small Exposition of the Stages of the Path to Enlightenment
2283:
2220:
1668:
After his death, Tsongkhapa's works were also published in woodblock prints, making them much more accessible. Several biographies and
7300:
5309:
10838:
10313:
9995:
7322:
1327:
Rendawa Zhƶnnu Lodrƶ was Tsongkhapa's most important teacher. Under Rendawa, Tsongkhapa studied various classic works, including the
4702:
4528:
1210:
Painting depicting the life of Tsongkhapa, the largest image on the left showing the dream he had of the great Indian scholars like
11036:
5606:
Identifying the Object of Negation and the Status of Conventional Truth: Why the dGag Bya Matters So Much to Tibetan Madhyamikas in
2837:), Tsongkhapa emphasizes the importance of reasoning, analytical investigation as well as the close study and contemplation of the
4551:
3762:
According to Thupten Jinpa " the following elements appear to be key to his strategy in delineating the parameters of negation."
2734:, Lozang Chƶkyi Gyaltsen (1507ā1662), Jetsun Chƶkyi Gyaltsen (1469ā1544/46), Sera Jetsun Chƶkyi Gyaltsen, Panchen Delek Nyima and
2396:
The unique aspects of Tsongkhapa's prÄsaį¹
gika madhyamaka philosophy are also often outlined through the "eight difficult points" (
2041:
where the Buddha says, "Mahamati, thinking that they are not produced intrinsically, I said that all phenomena are not produced".
9832:
9284:
7143:
Ocean of Reasoning: A Great Commentary on Nagarjuna's MÅ«lamadhyamakakarika translated by Geshe Ngawang Samten and Jay L. Garfield
3007:
yogi" and saw himself as a reviver and reformer of the tradition (and thus he composed various works on this tantric tradition).
2766:
Tsongkhapa was acquainted with all Tibetan Buddhist traditions of his time, and received teachings and transmission in all major
2716:
1627:
9487:
7467:
5429:
Weighing the Butter, Levels of Explanation, and Falsification: Models of the Conventional in Tsongkhapa's Account of Madhyamaka
2936:
1739:
1025:
502:
4086:* Hopkins: "f you have understood the view of the Middle Way School, you may conceive the I as only being nominally existent."
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meditation) as a foundation. Secret Mantra is only differentiated from sutra by its special method, the esoteric practice of
2258:
Regarding autonomous syllogistic arguments, Tsongkhapa (like Candrakirti) argues that they are not always necessary and that
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11071:
7650:
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10722:
10502:
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Tsongkhapa follows Nagarjuna and Candrakirti in asserting that all phenomena are empty of inherent existence or essence (
405:
2351:
While some Tibetan thinkers argued that Nagarjuna's refutation of existence, non-existence, both or neither (called the
10497:
9724:
9274:
7369:
6880:
6862:
6844:
5161:"Madhyamakavatara-bhasya", p.259, trans. Garfield, Candrakīrti. (1992). Sarnath: Kagyud Relief and Protection Society.
2605:. According to Tsongkhapa, the main criteria for interpreting the various statements attributed to the Buddha is human
1004:
3379:(Calm Abiding Section), translated in B. Alan Wallace, Dissertation, 1995 (Wylie: byang chub lam gyi rim pa chung ba).
2632:
2567:
school and various Tibetan madhyamaka authors) and thus affirms the conventional existence of an external world (like
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6968:
6934:
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5903:
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3668:
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3441:
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translated in "Balancing The Mind: A Tibetan Buddhist Approach To Refining Attention", Shambhala Publications, 2005.
3335:
3321:
3307:
3293:
3279:
2719:. The philosophical critique of Tsongkhapa was later continued by a trio of Sakya school thinkers: Taktsang Lotsawa,
1822:
reading of prasangika-madhyamaka which denigrates or undermines the everyday world of experience and the validity of
1018:
9817:
1641:
After Tsongkhapa's death, his disciples worked to spread his teachings and the Gelug school grew rapidly across the
1603:
10622:
10557:
9502:
9247:
3798:
All wholes are dependent upon their parts for existence, and all parts are dependent on their wholes for existence.
2619:
2516:
One final point concerns the result or fruit (of the path) i.e. Buddhahood. For Tsongkhapa, fully awakened Buddhas
1682:
325:
10965:
10577:
3883:" a negative object in which no further entity is implied when the mind negates the object that is related to it."
1673:
1452:
In 1397, while in intensive meditation retreat at Wƶlkha Valley, Tsongkhapa writes that he had a āmajor insightā (
10060:
9894:
9884:
7713:
2782:("Stages of the Path") teachings. Another important source for Tsongkhapa are the works of Asanga, including the
2068:
1274:
942:
156:
3101:
teachings. Tsongkhapa's main treatises and commentaries on Madhyamaka are based on the tradition descended from
9839:
9492:
9294:
9185:
9130:
7703:
2172:
This is a different interpretation of Candrakīrti's epistemic theory than that adopted by Tibetan figures like
2142:
Reason that accurately analyzes whether something intrinsically exists does not contradict that which is known.
1498:('stages of the path') text outlines the Mahayana path to enlightenment and also presents Tsongkhapa's view of
7261:
5800:
5258:
11041:
10985:
9988:
9809:
9507:
9190:
7482:
7315:
7266:
10602:
4232:"All things arise in dependence on causes and conditions, and this is the meaning of dependent origination".
3014:). As such, Tsongkhapa sees Secret Mantra as being a subset of MahÄyÄna Buddhism, and thus it also requires
2487:
2037:
1571:. He also established a 15-day prayer festival, known as the Great Prayer Festival, at Jokhang to celebrate
1456:) into the view of emptiness. Initially, Tsongkhapa had a dream of the great madhyamaka masters: Nagarjuna,
34:
10970:
9392:
9264:
9235:
8937:
2125:
1914:("thing", "phenomena") has an existence of its own, but always comes into existence in dependence on other
1810:, Tsongkhapa's thought was concerned with three main misinterpretations of madhyamaka philosophy in Tibet:
1796:
1294:
1096:
5047:
3161:
1535:
11081:
9083:
8992:
8462:
8107:
7620:
7515:
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When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,
2631:) which states that the sutras of definitive meaning are those sutras which teach emptiness (such as the
2382:
This is also why Tsongkhapa holds that reasoning about means of knowledge or epistemological tools (Skt.
1429:
bodhisattva and his frequent visions of black MaƱjuÅrÄ«, with whom he would communicate. Umapa acted as a
1281:(1182ā1251). At the Drikung Thil Monastery he studied under Chenga Chokyi Gyalpo, the great patriarch of
980:
620:
10106:
8627:
4168:
2913:
2858:
In his Lamrim works, Tsongkhapa presents a unique way of mediation for the development of insight (Skt.
2208:, "consequentialist"). According to Tsongkhapa, the prÄsaį¹
gika-approach (which is based mainly on using
2136:) is known to a conventional unimpaired consciousness (whether this consciousness is analytical or not);
10344:
9932:
9412:
8888:
8374:
7497:
7330:
4698:
3154:
gsung rab kyi drang ba dang nges pai don rnam par phye ba gsal bar byed pa legs par bshad pai snying po
2231:) was inferior. Tsongkhapa argued that the svÄtantrika approach holds that one had to posit autonomous
10308:
8822:
3801:
2075:(1429-1489). Sakya philosophers like Gorampa and his supporters held that madhyamaka analysis rejects
1989:) in some real sense. For Tsongkhapa, this conventional existence means that phenomena (i.e. dharmas)
1436:
During this period of extensive meditation retreat, Tsongkhapa had numerous visions of guru MaƱjuÅrÄ« (
10617:
9822:
9635:
9625:
9497:
8480:
8060:
7821:
7796:
6663:
It has become a stock procedure of the Gelugpa:See, for example, Jeffrey Hopkins'ontroduction to the
6323:
3804:
or 'dependent designation.' All phenomena are dependent for their existence on conceptual imputation.
2698:) is a definitive interpretation of the final intent of the Buddha. However, because of the Buddha's
2400:), which were set by Tsongkhapa in a series of lecture notes which were later edited by his disciple
2166:
111:
7846:
5398:
The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen
2485:, he also argues that this idea is logically incoherent. Following Shantideva, Tsongkhapa cites the
2045:
this ultimate analysis, since they still exist as dependent arisings. Indeed, for Tsongkhapa, it is
447:
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10035:
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According to Lama Tsongkhapa, referring to Buddhapalita, this was one of the points of Nagarjuna's
4098:
ontological status of those phenomena, is identified as hypothetical āselfā or āintrinsic nature.ā
4022:, stating that "it is a sufficient basis with which to associate the factors of disintegratedness (
2952:
2771:
2150:), and relationships between objects cannot exist without being validly designated into existence.
1792:
1583:. Two of his students, Tashi Palden (1379ā1449) and Shakya Yeshey (1354ā1435) respectively founded
1255:
578:
519:
430:
151:
10737:
10457:
5009:
The Wisdom Chapter: Jamgƶn Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva.
4945:
The Wisdom Chapter: Jamgƶn Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva.
3892:
Another example can be found in the debate over the use of the terms "devoid of nature itself" in
2738:(1648ā1751) penned various responses to these various critiques in defense of Tsongkhapa's views.
2645:) and are thus statements which "require further interpretation" or "need to be fully drawn out" (
1206:
10717:
10687:
10587:
10532:
10477:
9864:
9844:
9175:
9155:
8912:
8642:
7886:
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2963:
2597:
in order to properly interpret the many seemingly contradictory statements found in the Buddhist
2118:
1959:
1842:
1819:
1401:
338:
307:
6795:
6717:
4504:
Garfield, Jay (2014), āMadhyamaka is Not Nihilismā, in Jeeloo Liu and Douglas L. Berger (eds.),
3896:(non-affirming negation) and "that which has voidness as its nature" in non-Gelug Mahamudra and
1705:
After his death, Tsongkhapa came to be seen as a second Buddha in the Gelug tradition. Numerous
11046:
10802:
10592:
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10437:
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7107:
Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path
6991:
3792:
3365:
translated in "Life and Teachings of Tsongkhapa", Library of Tibetan Works and Archives, 2006.
2114:
2014:
1906:
1139:
900:
858:
739:
566:
475:
8204:
5914:(a SvÄtantrika) in the Prasanna-padÄ ('Clear Words' La VallĆ©e Poussin (1970) 28.4ā29; sDe dGe
4746:
by Źabs-dkar Tshogs-drug-raį¹
-grol, Matthieu Ricard. State University of New York Press: 1994.
2999:, a text which Tsongkhapa considered to be the "king of tantras". His close connection to the
2983:. Tsongkhapa's tantric theory draws extensively on the two main commentarial traditions of the
2746:
10939:
10742:
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10132:
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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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6929:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
6911:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
6893:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
4122:
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
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2446:
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:
1685:, 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
3328:
Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of MÄdhyamika Philosophy
3087:
Tantras. Tsongkhapa's writings comprise eighteen volumes, with the largest amount being on
2790:
2784:
2706:) ways, all of which are ultimately based in and lead to the final insight into emptiness.
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1254:) 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
4137:
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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
5290:
5138:", 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.
5266:. Portland, OR: Foundation for the Preservation of the Mahayana Tradition. pp. 3ā7.
3823:, the application of a conceptual image or term to a selected object of mere experience.
2651:
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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,
6294:
Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
6278:
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,
6228:
Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
6163:
Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
6125:
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,
5956:
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
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Just Another Word for Nothing Left to Lose: Freedom, Agency and Ethics for MÄdhyamikas
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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)
5906:, pp 225ā275 after a very lengthy and well-referenced debate, strongly relying upon
4368:
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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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1591:(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.
5057:
4538:
3774:
distinguishing between that which is 'negated' and that which is 'not found'; and
3338:: this volume "considers the special insight section of" the Lam Rim (p. 8).
3314:
Calming the Mind and Discerning the Real: From the Lam rim chen mo of Tson-kha-pa
2795:
2329:
2239:) in order to defend madhyamaka and that this insistence implies that phenomena (
2110:
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Tsongkhapa held that a proper defense of madhyamaka required an understanding of
1787:, 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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2010:
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1269:, 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
3682:
Ocean of Eloquence: Tsong Kha Pa's Commentary on the Yogacara Doctrine of Mind
3540:
Tantric Ethics: An Explanation of the Precepts for Buddhist Vajrayana Practice
3110:
2894:
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)
3612:
Great Treatise on the Stages of Mantra: Chapters XIāXII (The Creation Stage)
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Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 236
6239:
Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 235
6063:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
5969:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
5871:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
4178:
One must realize emptiness in order to become liberated and therefore some
3856:
Shariputra, likewise, all phenomena are emptiness; without characteristic;
3072:
3068:
2731:
2676:
2594:
2498:
2435:
the conventional acceptance of external objects (outside the mind), contra
2323:) of their own. This is the view that all phenomena lack intrinsic nature (
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Paths to Liberation. The Marga and its Transformations in Buddhist Thought
6784:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. 189-194, 211-215.
5498:
Taking Conventional Truth Seriously: Authority regarding Deceptive Reality
4072:
3765:
distinguishing between the domains of conventional and ultimate discourses
3469:
Ocean of Reasoning: A Great Commentary on Nagarjuna's Mulamadhyamakakarika
2859:
2825:
Tsongkhapa's presentation of the Mahayana bodhisattva path focuses on the
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2568:
2333:) 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
4035:
It is unclear which specific school of thought Tsongkhapa refers here to.
3420:
Golden Garland of Eloquence ā Volume 2 of 4: Second and Third Abhisamayas
2951:(i.e. Secret Mantra) Buddhism. He wrote commentaries on some of the main
2401:
2080:
1862:
1776:
1706:
1669:
1631:
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for Tsongkhapa, who eventually began having his own visions of MaƱjuÅrÄ«.
1392:
from the perspective of the YogÄcÄra-svÄtantrika-madhyamaka tradition of
1104:
1074:
925:
463:
265:
101:
school, author of numerous works on Tibetan Buddhist thought and practice
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8197:
4182:
who have only realized a coarse selflessness are not actually liberated.
3852:
Emptiness is not other than form; form is also not other than emptiness.
2979:
tantras. He also wrote a grand summary of tantric thought and practice,
2593:
Tsongkhapa held that it was important to have a proper understanding of
2379:), which refutes the intrinsic arising of dharmas, in a similar manner.
2192:, whom Tsongkhapa takes as his major authority on Nagarjuna's madhyamaka
1138:
or a total denial of existence. Instead, it sees phenomena as existing "
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The great treatise on the stages of the path to enlightenment: Volume 3
7009:
CabezĆ³n, JosĆ© Ignacio (2005), "Tsong Kha Pa", in Jones, Lindsay (ed.),
6873:
The great treatise on the stages of the path to enlightenment: Volume 3
6855:
The great treatise on the stages of the path to enlightenment: Volume 2
6837:
The great treatise on the stages of the path to enlightenment: Volume 1
6775:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. viii, 189-194.
5812:
5810:
5029:. Boulder, CO: Shambhala Publications. pp. 329-365; ISBN 9781611806465
3993:
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."
1654:
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Tsongkhapa also wrote other major works during this period, including
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Authorized Lives: Biography and the Early Formation of Geluk Identity
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A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
6811:
A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
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A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
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A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
4283:
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3935:, edited by Linda L. McAlister (London: Routledge, 1995), pp. 88ā89.
2770:
schools of Tibetan Buddhism. His main source of inspiration was the
2505:
realize the emptiness of phenomena. This means that for Tsongkhapa,
2466:) in order to illustrate the errors in the views of one's opponents.
2391:
2146:
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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1065:" or "the Man from Onion Valley", c. 1357ā1419) was an influential
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The Splendor of an Autumn Moon: The Devotional Verse of Tsongkhapa
2775:
2450:
the nonacceptance of autonomous syllogisms or independent proofs (
2009:
Tsongkhapa cites numerous passages from Nagarjuna which show that
1723:
1688:
Tsongkhapa's works and teachings became central for the Ganden or
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Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. 189-190.
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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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5400:, p. 82. State University of New York Press, ISBN 0-7914-4191-1.
4889:, 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;
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is one figure who Tsongkhapa sees as associated with this view).
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7402:
7185:
The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way
6988:
The Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition
6645:
6551:
5915:
5434:
5366:
5189:
4559:
4208:
3918:
A parallel in western thought can be found in the viewpoint of
3572:
The Great Exposition of Secret Mantra - Chapter 2 & 3 of 13
3526:
The Fulfillment of All Hopes: Guru Devotion in Tibetan Buddhism
2779:
2606:
2268:
2162:
2051:
1998:
in a conventional and nominal sense as conceptual imputations (
1838:
1494:
1320:
1297:, followed by all major Buddhist scholastic subjects including
1247:
1078:
1062:
838:
602:
537:
260:
255:
250:
171:
6675:
6673:
6541:
6539:
6440:
6438:
6436:
5876:
5705:
5703:
5630:
3448:
Golden Garland of Eloquence ā Volume 4 of 4: Fourth Abhisamaya
3434:
Golden Garland of Eloquence ā Volume 3 of 4: Fourth Abhisamaya
3377:
The Medium Treatise on the Stages of the Path to Enlightenment
2184:
2109:) to defend Buddhist views about conventional truths (such as
11000:
10858:
10853:
10843:
10238:
10157:
10045:
10030:
9922:
9757:
9615:
9581:
9561:
9531:
9460:
8877:
8722:
8600:
8595:
8565:
8520:
8367:
8362:
8241:
7946:
7771:
7738:
7728:
6450:
5226:
4983:
Cozort/Preston : 2003, Buddhist Philosophy, page VIII-IX
4531:
Tsongkhapa: In Praise of Relativity; The Essence of Eloquence
4260:
4023:
3406:
Golden Garland of Eloquence ā Volume 1 of 4: First Abhisamaya
3300:
The Great Treatise On The Stages Of The Path To Enlightenment
3286:
The Great Treatise On The Stages Of The Path To Enlightenment
3272:
The Great Treatise On The Stages Of The Path To Enlightenment
3126:
The Great Treatise on the Stages of the Path to Enlightenment
2887:
The refutation of the position that the self is one with the
2598:
2509:
2272:
2246:
1689:
1580:
1568:
1239:
1231:
1085:
848:
806:
796:
749:
176:
166:
98:
6731:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), p. vii.
5652:
5650:
5648:
4853:
Journal of the International Association of Buddhist Studies
3725:, James B. Apple, State University of New York Press, 2008.
1775:. Tsongkhapa also draws on the epistemological tradition of
10208:
9792:
8585:
8251:
7748:
6697:
6670:
6601:
6566:
6536:
6433:
6025:
6013:
5700:
5246:
Mipam on Buddha-Nature: The Ground of the Nyingma Tradition
2536:
Tsongkhapa also presents an alternative view of explaining
1662:
1658:
1235:
1081:
779:
54:
6492:
6182:
6180:
5752:
5750:
5748:
5317:
5164:
2020:
He also cites a passage from Chandrakirti's commentary to
1759:
Tsongkhapa's philosophy is mainly based on that of Indian
10025:
9450:
7986:
6693:
Unique Tenets of the Middle Way Consequence School Pg 235
6526:
6524:
5645:
5312:
The Two Truths of Buddhism and The Emptiness of Emptiness
4744:
The Life of Shabkar: The Autobiography of a Tibetan yogin
2812:
Great Treatise on the Stages of the Path to Enlightenment
2179:
1476:
6511:
6509:
6507:
5733:
2196:
Like his teacher Rendawa, Tsongkhapa was a proponent of
1861:
views (which reject study and conceptual analysis) were
1563:
In 1409, Tsongkhapa worked on a project to renovate the
6485:
6483:
6426:
6424:
6342:
6340:
6177:
5979:
5977:
5745:
5214:
3590:
The Great Exposition of Secret Mantra - Chapter 4 of 13
3554:
The Great Exposition of Secret Mantra - Chapter 1 of 13
1882:
1845:, which Tsongkhapa sees as absolutist and essentialist.
7062:
Moonshadows: Conventional Truth in Buddhist Philosophy
7043:
Moonshadows: Conventional Truth in Buddhist Philosophy
6521:
5334:
5332:
4965:
4887:
The Power-places of Central Tibet: The Pilgrim's Guide
3160:
Ocean of Reasoning: A Great Commentary on Nagarjuna's
2995:(1290ā1364), both of whom passed down lineages of the
2904:
According to Tsongkhapa, Buddhist essentialists (like
1649:, with monasteries upholding the tradition located in
6504:
3647:
Brilliant Illumination of the Lamp of the Five Stages
3003:
tradition was such that he referred to himself as a "
2371:
is based on Tsongkhapa's view that the Sanskrit term
1095:
His philosophical works are a grand synthesis of the
6480:
6421:
6337:
5974:
4491:
4489:
2947:
Tsongkhapa also practised and taught extensively on
1975:
6200:
Unique Tenets of The Middle Way Consequence School,
6147:
Tsong-Kha-pa's Understanding of Prasangika Thought.
5329:
5007:Jamgon Mipham, Padmakara Translation Group (2017).
4943:Jamgon Mipham, Padmakara Translation Group (2017).
1407:
1190:, "Precious Lord"). He is also known by Chinese as
6722:pp. 283-284. Doctoral Thesis, Columbia University.
5780:
5778:
4056:if what does not exist anyway, even without words?
3501:Guided Tour Through the Seven Books of Dharmakirti
4762:
4760:
4524:
4522:
4520:
4518:
4516:
4514:
4486:
3316:, trans. Alex Wayman, Columbia University Press.
2987:. Tsongkhapa also heavily relies on the works of
2741:
2702:, he explains the teaching in a wide variety of (
2392:Eight difficult points of Tsongkhapa's madhyamaka
2223:approach to madhyamaka (defended by figures like
1285:, and received teachings on numerous topics like
11018:
7059:
6624:
6560:
6061:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5967:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5869:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5816:
5445:
5375:
5195:
3626:The Six Yogas of Naropa: Tsongkhapa's Commentary
3330:, trans. Elizabeth Napper, Wisdom Publications.
2723:, and ShÄkya Chokden, all followers of Rongton.
1258:monk Choje Dondrub Rinchen. Tsongkhapa became a
6947:, translated by Gavin Kilty, Simon and Schuster
6809:Tsongkhapa (translated by Gavin Kilty) (2012),
6753:Tsongkhapa (translated by Gavin Kilty) (2012),
6740:Tsongkhapa (translated by Gavin Kilty) (2012),
5775:
3253:, Library of Tibetan Works and Archives, 2006.
2709:
1857:and some Tibetan Buddhists. He held that these
1084:, whose activities led to the formation of the
7018:CabezĆ³n, JosĆ© Ignacio; Dargyay, Geshe (2007).
7017:
6951:
6620:
6618:
6616:
6210:
6208:
5927:
4757:
4511:
3173:Illumination of the Meaning of the Middle Path
2411:prÄsaį¹
gika rejects intrinsic characteristics (
2294:) and thus they are empty of intrinsic nature
9989:
7316:
6800:p. 286. Doctoral Thesis, Columbia University.
5355:
5353:
5284:
5101:
5099:
2845:Insight meditation and the object of negation
2279:status as an independent, ultimate reality".
1618:In 1419, Tsongkhapa died at the age of 62 in
1154:" (which Tsongkhapa terms "mere existence").
1026:
8098:Basic points unifying TheravÄda and MahÄyÄna
7104:
6031:
6019:
5882:
5305:
5303:
5301:
5232:
5082:
5080:
5078:
4846:
4369:"Amdo Notes III: Gold and turquoise temples"
4060:Cause understanding; they do not eliminate."
3121:Some of the major works of Tsongkhapa are:
2943:mandala with MaƱjuvajra as the central deity
2931:
2649:). This includes all texts belonging to the
2494:the way in which the two obscurations exist.
2301:
1506:view (Madhyamaka). In 1405, he finished his
1265:When he was sixteen, Tsongkhapa traveled to
16:Tibetan Buddhist monk and yogi (c.1357ā1419)
7210:. Library of Tibetan Works & Archives.
7140:
7122:
7078:Hopkins, Jeffrey (1999), "Emptiness Yoga",
6870:
6852:
6834:
6703:
6679:
6651:
6613:
6607:
6572:
6545:
6456:
6444:
6362:pp. 55, 66. Boston & London: Snow Lion.
6205:
5769:
5739:
5709:
5639:
5462:. pp. 155ā157, deeper reading 155-194.
5387:Lama Tsongkhapa, Ocean of Reasoning, pg. 59
5323:
5260:The Heart of the Perfection of Wisdom Sutra
4483:(Fall 2017 Edition), Edward N. Zalta (ed.).
2761:
1575:. In 1409, Tsongkhapa also worked to found
1182:. Sumatikīrti) or simply as "Je Rinpoche" (
9996:
9982:
7323:
7309:
7159:
6985:
6942:
6924:
6906:
6888:
6498:
6409:Tsong Khapa (2014) Volume 1, Introduction.
5656:
5350:
5096:
5043:
5041:
5039:
5037:
5035:
4992:
4613:
4366:
4058:To answer that, the words ādoes not existā
2548:. These are explained through a "mere I" (
2327:), which is not a dogmatic or false view (
1910:(dependent arising), the teaching that no
1904:) of intrinsic nature as a consequence of
1678:In Praise of the Incomparable Tsong Khapa,
1486:Great Exposition of the Stages of the Path
1217:
1134:. This view of emptiness is not a kind of
1033:
1019:
7267:Tsongkhapa: A Buddha in the Land of Snows
7098:Tsongkhapa: A Buddha in the Land of Snows
5298:
5075:
5027:Tsongkhapa: A Buddha in the Land of Snows
4054:"What use is it to establish the negation
3075:studies, and instructed disciples in the
1416:A depiction of Tsongkhapa communing with
1234:family in the walled city of Tsongkha in
7182:
7040:
4393:
4391:
4389:
4360:
3071:), encouraged formal debates as part of
3054:
2935:
2745:
2523:Regarding the storehouse consciousness (
2183:
1747:
1657:, in central and southern Tibet, and in
1602:
1475:
1411:
1205:
1130:" which sees all phenomena as devoid of
9285:Banishment of Buddhist monks from Nepal
7262:Tsongkhapa Lobzang Drakpa by Joona Repo
7205:
7113:
7077:
7068:
7008:
6530:
6354:
6352:
6332:The Stanford Encyclopedia of Philosophy
6186:
6141:
6139:
6137:
6135:
6133:
6116:
6114:
5947:
5945:
5865:
5863:
5220:
5170:
5072:Vol. 24, No. 2 (Summer 1999), pp. 3-28.
5032:
5021:
5019:
5017:
4971:
4959:
4915:
4691:
4549:
4481:The Stanford Encyclopedia of Philosophy
4330:The Gelug/Kagyu Tradition of Mahamudra,
3933:Psychology from an Empirical Standpoint
3389:
3239:
11019:
9488:List of Buddhist architecture in China
6628:The Gelug/Kagyu Tradition of Mahamudra
6625:Dalai Lama; Berzin, Alexander (1997).
6594:
6592:
6590:
6405:
6403:
6401:
6399:
6397:
6046:
6042:
6040:
5840:
5838:
5784:
5616:
5614:
5600:
5598:
5596:
5594:
5457:
5270:
5003:
5001:
4955:
4953:
4939:
4937:
4927:
4925:
4913:
4911:
4909:
4907:
4905:
4903:
4901:
4899:
4897:
4895:
4697:
4675:
4673:
4671:
4669:
4667:
4665:
4663:
4661:
4065:Commentary on Refutation of Objections
3684:, State University of New York Press.
2180:The prÄsaį¹
gikaāsvÄtantrika distinction
1166:He is also known by his ordained name
9977:
7304:
7095:
7086:
7080:Kalachakra Tantra. Rite of Initiation
6598:Lama Tsongkhapa, Lamrim Chenmo Pg 213
6584:Lama Tsongkhapa, Lamrim Chenmo Pg 212
6515:
5492:
5490:
5488:
5486:
5484:
5482:
5480:
5478:
5423:
5421:
5419:
5417:
5415:
4824:
4822:
4820:
4810:
4808:
4780:
4778:
4776:
4471:
4469:
4467:
4465:
4463:
4461:
4459:
4457:
4455:
4453:
4451:
4449:
4447:
4445:
4443:
4441:
4439:
4437:
4407:
4405:
4403:
4386:
4063:HTsongkhapa also quotes Nagarjuna's
3663:, Library of Tibetan Classics, 2013.
3136:The Great Exposition of Secret Mantra
3040:A Lamp to Illuminate the Five Stages:
2981:The Great Exposition of Secret Mantra
2219:Tsongkhapa held that the alternative
1053:
10003:
6769:
6578:
6349:
6130:
6111:
5942:
5860:
5763:
5697:Lama Tsongkhapa, Lamrim Chenmo Pg212
5014:
4588:from the original on 17 January 2021
4435:
4433:
4431:
4429:
4427:
4425:
4423:
4421:
4419:
4417:
4344:The Main Road of the Triumphant Ones
3661:A Lamp to Illuminate the Five Stages
3018:and insight into emptiness (through
1943:A non-affirming or non-implicative (
1883:View of ultimate truth and emptiness
1533:a commentary on Nagarjuna's classic
65:c. November 12, 1419 CE (aged 62ā63)
7296:Stanford Encyclopedia of Philosophy
7239:
6744:, pp. 11-12, 14. Simon and Schuster
6587:
6394:
6037:
5835:
5611:
5604:Garfield, Jay L.; Thakchoe, Sonam.
5591:
4998:
4950:
4934:
4922:
4892:
4658:
4619:
3850:"Form is empty. Emptiness is form.
3717:Three Principal Aspects of the Path
3649:, Columbia University Press, 2011.
3614:, Columbia University Press, 2013.
3217:Ornament for the Clear Realizations
3038:Vajrayana. As Tsongkhapa states in
2778:(982ā1054), especially the Kadampa
2013:(the lack of intrinsic nature) and
1598:
1230:mother, Tsongkhapa was born into a
13:
10498:Dzongsar Jamyang Khyentse Rinpoche
9275:Silk Road transmission of Buddhism
7226:
7011:MacMillan Encyclopedia of Religion
5855:PrÄsaį¹
gika Epistemology in Context
5802:Sevenfold Reasoning of the Chariot
5475:
5412:
4817:
4805:
4773:
4400:
4367:van Schaik, Sam (25 August 2010).
2908:) and non-Buddhist essentialists (
2679:as well as Kadam scholars such as
2589:, which is a major subject of his
1752:Tsongkapa, 15th-century painting,
1740:Prasaį¹
gika according to Tsongkhapa
1396:which also attempts to refute the
1363:), also known as Namkha Gyaltsen (
503:Svatantrika-Prasaį¹
gika distinction
14:
11113:
7249:
7208:Life and Teachings of Tsong Khapa
4610:, p. 468. Snow Lion Publications.
4550:Sparham, Gareth (13 July 2020) .
4414:
4317:Seven-Point Analysis of a Chariot
3063:Tsongkhapa promoted the study of
2883:vol. 3, and entails four steps:
2559:Tsongkhapa also rejects Buddhist
2432:), ultimately and conventionally.
2421:), ultimately and conventionally.
2263:BhÄviveka's insistence that they
1976:The existence of the conventional
1351:. Tsongkhapa also studied with a
10623:Rangjung Dorje, 3rd Karmapa Lama
10558:Khenpo Tsultrim Gyamtso Rinpoche
9956:
9946:
9945:
9503:Thai temple art and architecture
9248:Huichang persecution of Buddhism
7488:Iconography in Laos and Thailand
7354:
7341:
7331:
7089:Encyclopedia of Asian Philosophy
6827:Primary (in English Translation)
6803:
6787:
6778:
6760:
6747:
6734:
6725:
6709:
6685:
6657:
6471:
6462:
6412:
6381:
6365:
6317:
6308:
6299:
6283:
6267:
6251:
6242:
6233:
6217:
6192:
6168:
6152:
6102:
6086:
6077:
6068:
6065:pp. 259-260. Simon and Schuster.
6055:
6004:
5995:
5986:
5971:pp. 187-188. Simon and Schuster.
5961:
5933:
5918:(Kanakura 1956) 3796: Ha 9a7-b3)
5888:
5873:pp. 295-296. Simon and Schuster.
5847:
5822:
5793:
5724:
5715:
5207:Garfield, Jay & Tsongkhapa.
4802:Jinpa 2019, pp. 77, 87, 103-107.
4608:Introduction to Tibetan Buddhism
4336:
4322:
4309:
4292:
4263:text on mind and mental factors.
4201:
4156:
4143:
4112:
4091:
4078:
4038:
4029:
3999:
3986:
3968:
3955:
3941:
3912:
3596:, Shambhala Publications, 2012.
3578:, Shambhala Publications, 1987.
3560:, Shambhala Publications, 1987.
3251:Life and Teachings of Tsongkhapa
2286:philosophers is inferior to the
1683:Wangchuk Dorje, 9th Karmapa Lama
1471:
1408:Retreats and visions of MaƱjuÅrÄ«
1111:philosophy of the mind, and the
128:
33:
11037:Scholars of Buddhism from Tibet
7355:
6957:The Adornment of the Middle Way
6202:p. 436, Snow Lion Publications.
5691:
5678:
5662:
5582:
5573:
5564:
5555:
5546:
5537:
5521:
5512:
5503:
5466:
5451:
5403:
5390:
5381:
5341:
5251:
5238:
5201:
5176:
5155:
5141:
5128:
5115:
5062:
4986:
4977:
4879:
4840:
4831:
4796:
4787:
4737:
4728:
4719:
4682:
4649:
4640:
4506:Nothingness in Asian Philosophy
4411:Tsong khapa (2006), pp. ix-xii.
4276:
4266:
4253:
4244:
4235:
4226:
3903:
3886:
3877:
3864:
3836:
3826:
3809:
3782:
3756:
3487:The Central Philosophy of Tibet
3150:drang nges legs bshad snying po
2580:
2563:(which was associated with the
2126:Buddhist epistemological theory
2086:
1962:(1292ā1361). This view (called
1355:teacher, Drupchen Lekyi Dorje (
10503:Dzongsar Khyentse Chƶkyi Lodrƶ
9493:Japanese Buddhist architecture
9295:Sinhalese Buddhist nationalism
8375:Seven Factors of Enlightenment
7566:Places where the Buddha stayed
5910:'s (a Prasaį¹
gika) analysis of
5279:In Praise of Dependent Arising
5011:p. 31. Shambhala Publications.
4947:p. 30. Shambhala Publications.
4600:
4572:10.1093/obo/9780195393521-0169
4543:
4498:
3505:A Millennium of Buddhist Logic
3489:, Princeton University Press.
3197:gsang 'dus rim lnga gsal sgron
3183:a commentary on Candrakirti's
3116:
2742:Teachings on Buddhist practice
2620:Teachings of Akshayamati Sutra
2249:itself, has intrinsic nature (
1922:, which states that phenomena
1920:In Praise of Dependent Arising
1700:
1:
10578:Mikyƶ Dorje, 8th Karmapa Lama
9508:Tibetan Buddhist architecture
7276:Biography of Lama Tsong Khapa
6378:pp. 139-140. RoutledgeCurzon.
6296:pp. 135-138. RoutledgeCurzon.
6280:pp. 119-125. RoutledgeCurzon.
6230:pp. 109-110. RoutledgeCurzon.
5675:, pp. 37-38. RoutledgeCurzon.
4508:(New York: Routledge), 44-54.
4397:Tsong khapa (2006), pp. ix-x.
4353:
3815:Designation is, according to
3507:, Motilal Barnasidass, 1999.
1733:
11067:Tibetan Buddhists from Tibet
9265:Buddhism and the Roman world
9241:Decline of Buddhism in India
9236:History of Buddhism in India
7336: Topics in
6813:, pp. 98. Simon and Schuster
6757:, p. 12. Simon and Schuster.
6561:Garfield & Thakchƶe 2011
5817:Dalai Lama & Berzin 1997
5518:Newland 2009, pp. 37, 53-54.
5446:Dalai Lama & Berzin 1997
5376:Dalai Lama & Berzin 1997
5196:Dalai Lama & Berzin 1997
4849:"Tsongkhapa as a mahÄsiddha"
4556:www.oxfordbibliographies.com
3870:Pabongka Rinpoche states in
2710:Critiques against Tsongkhapa
2629:blo gros mi zad pas bstan pa
2204:philosophy (which he termed
1579:, located 25 miles north of
1301:, ethics, epistemology (Sk.
1201:
27:Je Tsongkhapa Lobsang Drakpa
7:
11102:15th-century Buddhist monks
11097:14th-century Buddhist monks
11077:15th-century Tibetan people
11072:14th-century Tibetan people
8463:Twenty-two vows of Ambedkar
8203:
7145:. Oxford University Press.
7045:. Oxford University Press.
6391:p. 136. Simon and Schuster.
6099:pp. 46-47. RoutledgeCurzon.
5958:pp. 63-64. RoutledgeCurzon.
5093:pp. 37-38. RoutledgeCurzon.
4052:, among other texts, :
3737:
3471:, Oxford University Press.
3400:Golden Garland of Eloquence
3209:Golden Garland of Eloquence
1567:Temple, the main temple in
1551:), his last major writing.
449:
24:ą½¢ą¾ą½ŗą¼ą½ą½¼ą½ą¼ą½ą¼ą½ą¼ą½ą¾³ą½¼ą¼ą½ą½ą½ą¼ą½ą¾²ą½ą½¦ą¼ą½ą¼
10:
11118:
11092:Founders of Buddhist sects
9413:The unanswerable questions
7127:, Snow Lion Publications,
7105:Newland, Guy (2008ā2009),
6875:, Snow Lion Publications,
6857:, Snow Lion Publications,
6839:, Snow Lion Publications,
6820:
6793:Arnold, Edward A. (2021).
6715:Arnold, Edward A. (2021).
6631:. Shambhala. p. 323.
5150:, VI:159", trans. Garfield
4865:10.2143/JIABS.45.0.3291577
4784:Tsong khapa (2006), p. xi.
3628:, Snow Lion Publications.
2119:principle of contradiction
2115:law of the excluded middle
1737:
1508:Great Exposition of Tantra
1293:. Tsongkhapa also studied
39:Tsongkhapa, 16th century,
10948:
10867:
10811:
10775:
10618:Phagmo Drupa Dorje Gyalpo
10405:
10379:
10353:
10322:
10271:
10264:
10201:
10120:
10069:
10013:
9941:
9893:
9808:
9723:
9498:Buddhist temples in Korea
9421:
9323:
9206:
8903:
8831:
8658:
8531:
8471:
8106:
8061:Chinese Esoteric Buddhism
7972:
7964:Three planes of existence
7912:
7757:
7649:
7579:
7571:Buddha in world religions
7433:
7378:
7350:
7064:, Oxford University Press
6986:Brunnhƶlzl, Karl (2004).
6963:, Padmakara Translation,
6358:Brunnholzl, Karl (2014).
4766:Ngawang Samten/Garfield.
4151:Buddhist and non-Buddhist
3483:Essence of True Eloquence
3390:Wallace, B. Alan (1995),
3177:dbu ma dgongs pa rab gsal
3146:Essence of True Eloquence
2932:Vajrayana (Secret Mantra)
2585:Tsongkhapa also wrote on
2302:PrÄsaį¹
gikas have a thesis
2200:'s interpretation of the
1545:Elucidation of the Intent
93:
75:
61:
47:
32:
21:
10493:Dzogchen Ponlop Rinpoche
10488:Dzigar Kongtrul Rinpoche
10183:Tibetan tantric practice
9280:Persecution of Buddhists
8501:Four stages of awakening
7882:Three marks of existence
7468:Physical characteristics
7206:Thurman, Robert (2009).
7183:Thakchoe, Sonam (2004).
7160:van Schaik, Sam (2011).
7100:, Shambhala Publications
6468:Newland 2009, pp. 23-24.
6387:Pettit, John W. (2013).
6334:, Edward N. Zalta (ed.).
6264:p. 117. RoutledgeCurzon.
6165:p. 127. RoutledgeCurzon.
6010:Newland 2009, pp. 77-78.
5844:Newland 2009, pp. 49-50.
5721:Newland 2009, pp. 45-48.
5627:p. 158. RoutledgeCurzon.
5588:Newland 2009, pp. 70-71.
5570:Newland 2009, p. 44, 57.
4919:Jinpa 2019, pp. 329-365.
4837:Jinpa 2019, pp. 237-257.
4814:Jinpa 2019, pp. 103-107.
4793:Jinpa 2019, pp. 117-137.
4703:"The Life of Tsongkhapa"
4626:. äŗę“²ä¼ ęåŗēē¤¾. pp. 6ā.
4050:Refutation of Objections
3900:(an affirming negation).
3846:states this as follows:
3749:
3229:The Praise of Relativity
3050:
2762:Mahayana Sutra Teachings
2683:and Chaba Chokyi Senge.
2497:the acceptance that the
2426:storehouse consciousness
1837:madhyamaka" view of the
1674:Mikyƶ Dorje, 8th Karmapa
1607:Statue of Tsongkhapa at
1361:grub chen las kyi rdo je
1311:and various lineages of
1161:
1097:Buddhist epistemological
532:Practices and attainment
520:Pointing-out instruction
431:Three marks of existence
10718:Traleg Kyabgon Rinpoche
10688:Tenzin Wangyal Rinpoche
10588:Nyoshul Khenpo Rinpoche
10533:Jamyang Khyentse Wangpo
10478:Dolpopa Sherab Gyaltsen
8643:Ten principal disciples
7526:(aunt, adoptive mother)
7096:Jinpa, Thupten (2019),
6418:Newland 2009, pp. 10-14
6198:Cozort, Daniel (1998).
6127:p. 40. RoutledgeCurzon.
5772:, pp. 152ā3, 156ā8
5534:p. 45. RoutledgeCurzon.
5396:Stearns, Cyrus (1999),
5361:Liberation in Our Hands
5112:p. 49. RoutledgeCurzon.
5025:Jinpa, Thupten (2019).
4828:Jinpa 2019, pp. 157-187
4564:Oxford University Press
3872:Liberation in Our Hands
3705:, Wisdom Publications.
3641:Lamp of the Five Stages
3542:, Wisdom Publications.
3528:, Wisdom Publications.
3215:), a commentary to the
2955:tantras, including the
2415:) or intrinsic nature (
2188:The Indian philosopher
2006:, a way of being real.
1960:Dolpopa Sherab Gyaltsen
1841:school and its founder
1797:Mabja Changchub TsƶndrĆ¼
1480:Ganden Monastery, Tibet
1386:), a commentary on the
1267:Central Tibet (Ć-Tsang)
1218:Early years and studies
1061:meaning: "the man from
10593:Orgyen Chokgyur Lingpa
10543:Karma Thinley Rinpoche
10438:Chagdud Tulku Rinpoche
9353:Buddhism and democracy
8866:Tibetan Buddhist canon
8861:Chinese Buddhist canon
8093:Pre-sectarian Buddhism
8088:Early Buddhist schools
7232:Thupten Jinpa (2013),
6992:Snow Lion Publications
5830:Understanding the Mind
5686:Understanding the Mind
5684:Geshe Kelsang Gyatso,
5184:Understanding the Mind
5182:Geshe Kelsang Gyatso,
4885:Dowman, Keith (1988).
4734:Jinpa 2019, pp. 41-45.
4655:Jinpa 2019, pp. 27-32.
4646:Jinpa 2019, pp. 23-25.
4333:moments of cognition."
3983:are merely designated.
3938:
3861:
3719:, Tharpa Publications.
3060:
3048:
2944:
2758:
2750:Statue of Tsongkhapa,
2193:
2033:
1779:in his explanation of
1756:
1632:Gyaltsap Darma Rinchen
1615:
1561:
1554:According to Garfield:
1481:
1446:
1421:
1384:legs bshad gser phreng
1369:nam mkha' rgyal mtshan
1214:
1192:Zongkapa Lobsang Zhaba
901:Tibetan Buddhist canon
10940:Tashilhunpo Monastery
10743:Tulku Urgyen Rinpoche
10738:Tsele Natsok Rangdrƶl
10713:Thubten Zopa Rinpoche
10458:Chƶkyi Nyima Rinpoche
10345:Drogƶn Chƶgyal Phagpa
10163:Preparatory practices
9363:Eight Consciousnesses
7473:Life of Buddha in art
7166:Yale University Press
7114:Newland, Guy (1999),
7073:, Motilal Banarsidass
5427:Newland, Guy Martin.
5244:Duckworth, Douglass.
5121:Jay Garfield (2013),
4847:IUM, Michael (2022).
4315:Chandrakirti, in the
3923:
3847:
3450:, Jain Pub Co, 2013.
3436:, Jain Pub Co, 2010.
3422:, Jain Pub Co, 2008.
3408:, Jain Pub Co, 2008.
3302:, Vol. 3, Snow Lion.
3288:, Vol. 2, Snow Lion.
3274:, Vol. 1, Snow Lion.
3058:
3043:
2939:
2749:
2591:Essence of Eloquence.
2587:Buddhist hermeneutics
2187:
2029:
2015:dependent origination
1751:
1647:Tibetan cultural area
1628:Khedrup Gelek Palsang
1606:
1556:
1531:Rigs pa'i rgya mtsho,
1479:
1442:
1415:
1291:Six Dharmas of Naropa
1209:
476:Dependent origination
11042:Tibetan philosophers
10905:Namdroling Monastery
10648:Second Beru Khyentse
10633:Rechung Dorje Drakpa
10518:Gorampa Sonam Sengye
10121:Individual practices
9840:East Asian religions
9270:Buddhism in the West
8841:Early Buddhist texts
8456:Four Right Exertions
7922:Ten spiritual realms
7415:Noble Eightfold Path
7244:, Simon and Schuster
7240:Ary, Elijah (2015),
7141:Tsong Khapa (2006).
7123:Tsong Khapa (2002),
7118:, KunchabPublicaties
7082:, Wisom Publications
6959:, with commentry by
6871:Tsong Khapa (2014),
6853:Tsong Khapa (2014),
6835:Tsong Khapa (2014),
6489:Newland 2009, p. 17.
6477:Newland 2009, p. 29.
6346:Newland 2009, p. 20.
6314:Newland 2009, p. 74.
6174:Newland 2009, p. 25.
6108:Newland 2009, p. 61.
6083:Newland 2009, p. 83.
6074:Newland 2009, p. 59.
6001:Newland 2009, p. 81.
5992:Newland 2009, p. 80.
5983:Newland 2009, p. 22.
5939:Newland 2009, p. 82.
5730:Newland 2009, p. 47.
5579:Newland 2009, p. 70.
5561:Newland 2009, p. 43.
5552:Newland 2009, p. 40.
5543:Newland 2009, p. 54.
5509:Newland 2009, p. 32.
5472:Newland 2009, p. 31.
5409:Newland 2009, p. 65.
5347:Newland 2009, p. 63.
5338:Newland 2009, p. 58.
4606:Powers, John (2007)
3961:In Kelsang Gyatso's
3240:English translations
3162:Mulamadhyamakakarika
2831:perfection of wisdom
2800:Stages of Meditation
2791:Abhidharma-samuccaya
2603:scholastic treatises
2315:have a thesis (Skt.
2275:, possesses its own
2210:reductio ad absurdum
2165:from non-virtue, or
2071:school figures like
1541:Medium-Length Lamrim
1536:MÅ«lamadhyamakakÄrikÄ
1523:Legs bshad snying po
1519:Essence of Eloquence
1055:[tsoÅĖkŹ°apa]
975:History and overview
374:Samding Dorje Phagmo
239:Second dissemination
10330:Khƶn Kƶnchok Gyalpo
10202:Institutional roles
9963:Religion portal
9710:Temple of the Tooth
9589:Jaya Sri Maha Bodhi
8628:UpÄsaka and UpÄsikÄ
8121:BodhipakkhiyÄdhammÄ
7904:Two truths doctrine
7724:Mahapajapati Gotamī
7524:Mahapajapati Gotamī
7189:Wisdom Publications
7024:Wisdom Publications
6943:Tsongkhapa (2012),
6925:Tsongkhapa (2017),
6907:Tsongkhapa (2017),
6889:Tsongkhapa (2016),
6430:Newland 2009, p. 14
6305:Newland 2009, p. 22
5928:Shantarakshita 2005
5857:in Cowherds (2010).
5500:in Cowherds (2010).
5431:in Cowherds (2010).
5359:Pabongka Rinpoche "
4495:Newland 2009, p. 8.
4282:Tsongkhapa quoting
3949:Ocean of Reasoning,
3233:rten 'brel bstod pa
3199:), a commentary on
3032:Highest Yoga Tantra
2839:Buddhist scriptures
2794:. He also draws on
2296:even conventionally
2292:rtog pas btags tsam
2073:Gorampa Sonam Senge
2000:rtog pas btags tsam
1970:Buddhist scriptures
1789:Buddhist philosophy
1754:Rubin Museum of Art
1676:, in a poem called
1342:Abhidharmasamuccaya
1262:at the age of six.
762:Institutional roles
201:First dissemination
51:c. October, 1357 CE
41:Rubin Museum of Art
11082:Buddhist reformers
10885:Dzongsar Monastery
10880:Dzogchen Monastery
9885:Western philosophy
9483:Dzong architecture
9305:Vipassana movement
9300:Buddhist modernism
8728:Emperor Wen of Sui
8496:PratyekabuddhayÄna
8429:Threefold Training
8231:Vipassana movement
7947:Hungry Ghost realm
7767:AvidyÄ (Ignorance)
7714:Puį¹į¹a MantÄnÄ«putta
7463:Great Renunciation
7458:Eight Great Events
7340:
6654:, p. 291-307.
5930:, p. 131ā141.
5819:, p. 152-153.
5758:Ocean of Reasoning
5642:, p. 274-275.
5277:Alexander Berzin,
5209:Ocean of Reasoning
5173:, p. 103-108.
5056:2015-03-24 at the
4931:Jinpa 2019, p 365.
4770:. OUP 2006, page x
4768:Ocean of Reasoning
4725:Jinpa 2019, p. 41.
4688:Jinpa 2019, p. 32.
4537:2015-05-18 at the
4529:Patrick Jennings,
3819:'s translation of
3802:PrajƱaptir upÄdÄya
3140:sngags rim chen mo
3090:GuhyasamÄja tantra
3061:
2997:GuhyasamÄja tantra
2985:GuhyasamÄja Tantra
2945:
2759:
2694:, Candrakīrti and
2424:the rejection the
2194:
1795:school madhyamaka
1781:conventional truth
1763:philosophers like
1757:
1616:
1549:dGongs pa rab gsal
1527:Ocean of Reasoning
1512:Sngags rim chen mo
1482:
1422:
1215:
1176:blo bzang grags pa
953:Tree of physiology
493:Four Tenets system
11014:
11013:
10935:Shechen Monastery
10895:Jokhang Monastery
10875:Drepung Monastery
10771:
10770:
10728:Trulshik Rinpoche
10628:Ratna Vajra Sakya
10548:Khamtrul Rinpoche
10448:Chetsang Rinpoche
10423:Anagarika Govinda
10371:Thang Tong Gyalpo
10188:Transfer of merit
9971:
9970:
9609:Om mani padme hum
9315:Women in Buddhism
9231:Buddhist councils
9101:Western countries
8889:MadhyamakÄlaį¹kÄra
8650:Shaolin Monastery
8227:Samatha-vipassanÄ
7837:PratÄ«tyasamutpÄda
7641:Metteyya/Maitreya
7559:
7551:
7543:
7535:
7527:
7519:
7511:
7388:Four Noble Truths
7217:978-81-86470-44-2
7198:978-0-86171-501-5
7175:978-0-300-15404-7
7152:978-0-19-514732-2
7041:Cowherds (2010).
7033:978-0-86171-523-7
7001:978-1-55939-955-5
6665:Kalachakra Tantra
6638:978-1-55939-930-2
6145:Lobsang Dargyay.
6032:Newland 2008ā2009
6020:Newland 2008ā2009
5883:Newland 2008ā2009
5853:Thakchƶe, Sonam.
5756:Lama Tsongkhapa,
5496:Garfield, Jay L.
5235:, pp. 32ā33.
5233:Newland 2008ā2009
4701:(December 2003).
4699:Berzin, Alexander
4633:978-7-5085-0745-3
4581:978-0-19-539352-1
4475:Sparham, Gareth,
4124:aggregate factors
4005:According to the
3793:PratÄ«tyasamutpÄda
3731:978-0-7914-7376-4
3711:978-0-86171-192-5
3655:978-1-935011-00-2
3620:978-1-935011-01-9
3602:978-1-55939-898-5
3584:978-0-937938-50-8
3566:978-0-937938-49-2
3456:978-0-89581-868-3
3371:978-81-86470-44-2
3357:978-1-55939-230-3
3259:978-81-86470-44-2
3222:AbhisamayÄlaį¹kÄra
3105:as elucidated by
2993:Butƶn Rinchendrub
2681:Ngog Loden Sherab
2625:Akį¹£ayamatinirdeÅa
2538:personal identity
2469:the rejection of
2132:The thing known (
2038:Laį¹
kÄvatÄra SÅ«tra
1907:pratÄ«tyasamutpÄda
1585:Drepung monastery
1389:AbhisamayÄlaį¹kÄra
1043:
1042:
1005:Index of articles
621:Major monasteries
579:Tantra techniques
498:Rangtong-Shentong
406:10th Panchen Lama
195:Key personalities
105:
104:
11109:
10971:Himachal Pradesh
10910:Palyul Monastery
10900:Kathok Monastery
10890:Ganden Monastery
10733:Tsangnyƶn Heruka
10723:Trijang Rinpoche
10703:Thrangu Rinpoche
10693:Tenzin Ćsel Hita
10563:Lama Jampa Thaye
10553:Khandro Rinpoche
10468:Dezhung Rinpoche
10443:Chatral Rinpoche
10269:
10268:
10070:Practice systems
10007:
10006:Tibetan Buddhism
9998:
9991:
9984:
9975:
9974:
9961:
9960:
9949:
9948:
9788:Sacred languages
9636:Maya Devi Temple
9599:Mahabodhi Temple
9403:Secular Buddhism
9368:Engaged Buddhism
8208:
8056:Tibetan Buddhism
8007:Vietnamese Thiį»n
7606:MahÄsthÄmaprÄpta
7557:
7549:
7541:
7533:
7525:
7517:
7509:
7358:
7357:
7345:
7335:
7325:
7318:
7311:
7302:
7301:
7245:
7221:
7202:
7179:
7162:Tibet: a History
7156:
7137:
7119:
7110:
7101:
7092:
7083:
7074:
7065:
7056:
7037:
7014:
7005:
6973:
6948:
6939:
6921:
6903:
6885:
6867:
6849:
6814:
6807:
6801:
6791:
6785:
6782:
6776:
6773:
6767:
6764:
6758:
6751:
6745:
6738:
6732:
6729:
6723:
6713:
6707:
6704:Tsong Khapa 2002
6701:
6695:
6689:
6683:
6680:Tsong Khapa 2002
6677:
6668:
6661:
6655:
6652:Tsong Khapa 2002
6649:
6643:
6642:
6622:
6611:
6608:Tsong Khapa 2002
6605:
6599:
6596:
6585:
6582:
6576:
6573:Tsong Khapa 2002
6570:
6564:
6558:
6549:
6546:Tsong Khapa 2002
6543:
6534:
6528:
6519:
6513:
6502:
6496:
6490:
6487:
6478:
6475:
6469:
6466:
6460:
6459:, p. 204-5.
6457:Tsong Khapa 2002
6454:
6448:
6445:Tsong Khapa 2002
6442:
6431:
6428:
6419:
6416:
6410:
6407:
6392:
6385:
6379:
6369:
6363:
6356:
6347:
6344:
6335:
6321:
6315:
6312:
6306:
6303:
6297:
6287:
6281:
6271:
6265:
6255:
6249:
6246:
6240:
6237:
6231:
6221:
6215:
6212:
6203:
6196:
6190:
6184:
6175:
6172:
6166:
6156:
6150:
6143:
6128:
6118:
6109:
6106:
6100:
6090:
6084:
6081:
6075:
6072:
6066:
6059:
6053:
6052:
6044:
6035:
6029:
6023:
6017:
6011:
6008:
6002:
5999:
5993:
5990:
5984:
5981:
5972:
5965:
5959:
5949:
5940:
5937:
5931:
5925:
5919:
5892:
5886:
5885:, p. 77ā78.
5880:
5874:
5867:
5858:
5851:
5845:
5842:
5833:
5828:Kelsang Gyatso,
5826:
5820:
5814:
5805:
5797:
5791:
5790:
5782:
5773:
5770:Tsong Khapa 2002
5767:
5761:
5754:
5743:
5740:Tsong Khapa 2006
5737:
5731:
5728:
5722:
5719:
5713:
5710:Tsong Khapa 2002
5707:
5698:
5695:
5689:
5682:
5676:
5666:
5660:
5654:
5643:
5640:Tsong Khapa 2002
5637:
5628:
5618:
5609:
5608:Cowherds (2010).
5602:
5589:
5586:
5580:
5577:
5571:
5568:
5562:
5559:
5553:
5550:
5544:
5541:
5535:
5525:
5519:
5516:
5510:
5507:
5501:
5494:
5473:
5470:
5464:
5463:
5455:
5449:
5443:
5432:
5425:
5410:
5407:
5401:
5394:
5388:
5385:
5379:
5373:
5364:
5357:
5348:
5345:
5339:
5336:
5327:
5324:Tsong Khapa 2002
5321:
5315:
5307:
5296:
5291:Robert Thurman,
5288:
5282:
5274:
5268:
5267:
5265:
5255:
5249:
5242:
5236:
5230:
5224:
5218:
5212:
5205:
5199:
5193:
5187:
5180:
5174:
5168:
5162:
5159:
5153:
5148:MadhyamakÄvatÄra
5145:
5139:
5132:
5126:
5119:
5113:
5103:
5094:
5084:
5073:
5066:
5060:
5045:
5030:
5023:
5012:
5005:
4996:
4990:
4984:
4981:
4975:
4969:
4963:
4957:
4948:
4941:
4932:
4929:
4920:
4917:
4890:
4883:
4877:
4876:
4844:
4838:
4835:
4829:
4826:
4815:
4812:
4803:
4800:
4794:
4791:
4785:
4782:
4771:
4764:
4755:
4741:
4735:
4732:
4726:
4723:
4717:
4716:
4714:
4713:
4695:
4689:
4686:
4680:
4677:
4656:
4653:
4647:
4644:
4638:
4637:
4617:
4611:
4604:
4598:
4597:
4595:
4593:
4547:
4541:
4526:
4509:
4502:
4496:
4493:
4484:
4473:
4412:
4409:
4398:
4395:
4384:
4383:
4381:
4379:
4364:
4347:
4340:
4334:
4326:
4320:
4313:
4307:
4296:
4290:
4280:
4274:
4270:
4264:
4257:
4251:
4248:
4242:
4239:
4233:
4230:
4213:
4205:
4199:
4160:
4154:
4147:
4141:
4116:
4110:
4095:
4089:
4082:
4076:
4042:
4036:
4033:
4027:
4003:
3997:
3990:
3984:
3972:
3966:
3959:
3953:
3945:
3939:
3936:
3931:Franz Brentano,
3916:
3910:
3907:
3901:
3890:
3884:
3881:
3875:
3868:
3862:
3840:
3834:
3830:
3824:
3813:
3807:
3786:
3780:
3760:
3610:, translated in
3592:, translated in
3574:, translated in
3556:, translated in
3503:, translated in
3485:, translated in
3394:
3186:Madhyamakavatara
3028:lha'i rnal 'byor
2991:(1012ā1097) and
2829:. Regarding the
2574:MadhyamakÄvatÄra
2530:MadhyamakÄvatÄra
2503:solitary Buddhas
2398:dka' gnad brgyad
2377:rdo rje gzegs ma
1638:, GendĆ¼n Drup."
1636:First Dalai Lama
1620:Ganden Monastery
1599:Death and legacy
1577:Ganden monastery
1573:Sakyamuni Buddha
1490:Lam rim chen mo,
1348:Madhyamakavatara
1295:Tibetan medicine
1140:interdependently
1132:intrinsic nature
1090:Tibetan Buddhism
1057:
1035:
1028:
1021:
958:Festival thangka
452:
425:General Buddhist
132:
122:
121:Tibetan Buddhism
107:
106:
80:Tibetan Buddhist
69:Ganden Monastery
37:
19:
18:
11117:
11116:
11112:
11111:
11110:
11108:
11107:
11106:
11017:
11016:
11015:
11010:
10944:
10925:Sanga Monastery
10920:Sakya Monastery
10863:
10807:
10767:
10658:Sogyal Rinpoche
10638:Reting Rinpoche
10528:Jamgon Kongtrul
10523:Gyalwang Drukpa
10453:Chƶgyam Trungpa
10401:
10375:
10349:
10318:
10314:Dudjom Rinpoche
10299:Patrul Rinpoche
10260:
10197:
10116:
10065:
10009:
10005:
10002:
9972:
9967:
9955:
9937:
9889:
9804:
9719:
9456:Ordination hall
9417:
9319:
9290:Buddhist crisis
9202:
8899:
8851:Mahayana sutras
8827:
8823:ThĆch Nhįŗ„t Hįŗ”nh
8654:
8527:
8467:
8417:Bodhisattva vow
8102:
7968:
7908:
7867:Taį¹hÄ (Craving)
7802:Five hindrances
7753:
7645:
7575:
7429:
7374:
7346:
7329:
7252:
7229:
7227:Further reading
7224:
7218:
7199:
7176:
7153:
7135:
7053:
7034:
7002:
6971:
6937:
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6883:
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6808:
6804:
6792:
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6779:
6774:
6770:
6765:
6761:
6752:
6748:
6739:
6735:
6730:
6726:
6714:
6710:
6702:
6698:
6691:Cozort, Daniel
6690:
6686:
6678:
6671:
6662:
6658:
6650:
6646:
6639:
6623:
6614:
6606:
6602:
6597:
6588:
6583:
6579:
6571:
6567:
6559:
6552:
6544:
6537:
6529:
6522:
6514:
6505:
6499:Brunnhƶlzl 2004
6497:
6493:
6488:
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6476:
6472:
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6455:
6451:
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6350:
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6313:
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6300:
6288:
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6144:
6131:
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5987:
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5893:
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5815:
5808:
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5783:
5776:
5768:
5764:
5755:
5746:
5738:
5734:
5729:
5725:
5720:
5716:
5708:
5701:
5696:
5692:
5683:
5679:
5667:
5663:
5657:Brunnhƶlzl 2004
5655:
5646:
5638:
5631:
5619:
5612:
5603:
5592:
5587:
5583:
5578:
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5513:
5508:
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5495:
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5467:
5456:
5452:
5444:
5435:
5426:
5413:
5408:
5404:
5395:
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5386:
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5374:
5367:
5358:
5351:
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5342:
5337:
5330:
5322:
5318:
5308:
5299:
5289:
5285:
5275:
5271:
5263:
5257:
5256:
5252:
5243:
5239:
5231:
5227:
5223:, p. 9387.
5219:
5215:
5206:
5202:
5194:
5190:
5181:
5177:
5169:
5165:
5160:
5156:
5146:
5142:
5133:
5129:
5120:
5116:
5104:
5097:
5085:
5076:
5068:Thupten Jinpa.
5067:
5063:
5058:Wayback Machine
5048:Thomas Doctor,
5046:
5033:
5024:
5015:
5006:
4999:
4993:Brunnhƶlzl 2004
4991:
4987:
4982:
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4970:
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4709:
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4678:
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4641:
4634:
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4614:
4605:
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4591:
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4548:
4544:
4539:Wayback Machine
4527:
4512:
4503:
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4267:
4258:
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4240:
4236:
4231:
4227:
4217:
4216:
4206:
4202:
4161:
4157:
4148:
4144:
4140:in this system.
4129:
4128:
4121:
4120:
4117:
4113:
4107:
4102:
4099:
4096:
4092:
4087:
4085:
4083:
4079:
4073:valid cognition
4069:
4068:
4062:
4061:
4059:
4057:
4055:
4053:
4043:
4039:
4034:
4030:
4004:
4000:
3994:
3991:
3987:
3973:
3969:
3960:
3956:
3946:
3942:
3937:
3930:
3917:
3913:
3908:
3904:
3894:Gelug Mahamudra
3891:
3887:
3882:
3878:
3869:
3865:
3860:
3857:
3855:
3853:
3851:
3841:
3837:
3831:
3827:
3814:
3810:
3787:
3783:
3761:
3757:
3752:
3740:
3558:Tantra in Tibet
3242:
3130:lam rim chen mo
3119:
3053:
2934:
2847:
2827:six perfections
2764:
2744:
2712:
2661:tathÄgatagarbha
2583:
2394:
2325:niįø„svabhÄvavÄda
2304:
2237:svatantrÄnumÄna
2182:
2111:Buddhist ethics
2089:
1978:
1953:ground of being
1896:Tsongkhapa saw
1885:
1833:the so-called "
1783:. According to
1746:
1738:Main articles:
1736:
1703:
1643:Tibetan plateau
1601:
1492:c. 1402). This
1474:
1410:
1336:Abhidharmakosha
1330:Pramanavarttika
1313:Buddhist tantra
1220:
1204:
1199:
1164:
1039:
1010:
1009:
976:
968:
967:
928:
918:
917:
908:Mahayana sutras
884:
874:
873:
829:
819:
818:
763:
755:
754:
623:
613:
612:
533:
525:
524:
421:
411:
410:
401:14th Dalai Lama
396:13th Dalai Lama
380:
369:
351:
333:
315:
298:Patrul Rinpoche
240:
202:
197:
187:
186:
142:
120:
97:Founder of the
71:
66:
57:
52:
43:
28:
26:
17:
12:
11:
5:
11115:
11105:
11104:
11099:
11094:
11089:
11084:
11079:
11074:
11069:
11064:
11059:
11054:
11049:
11044:
11039:
11034:
11029:
11012:
11011:
11009:
11008:
11003:
10998:
10993:
10988:
10983:
10978:
10973:
10968:
10963:
10958:
10952:
10950:
10946:
10945:
10943:
10942:
10937:
10932:
10930:Sera Monastery
10927:
10922:
10917:
10915:Ramoche Temple
10912:
10907:
10902:
10897:
10892:
10887:
10882:
10877:
10871:
10869:
10865:
10864:
10862:
10861:
10856:
10851:
10846:
10841:
10836:
10831:
10826:
10821:
10815:
10813:
10812:Ritual objects
10809:
10808:
10806:
10805:
10800:
10795:
10790:
10785:
10779:
10777:
10773:
10772:
10769:
10768:
10766:
10765:
10760:
10755:
10750:
10745:
10740:
10735:
10730:
10725:
10720:
10715:
10710:
10705:
10700:
10695:
10690:
10685:
10680:
10678:Tenga Rinpoche
10675:
10673:Tarthang Tulku
10670:
10665:
10660:
10655:
10650:
10645:
10640:
10635:
10630:
10625:
10620:
10615:
10613:Penor Rinpoche
10610:
10605:
10600:
10598:Orgyen Tobgyal
10595:
10590:
10585:
10580:
10575:
10570:
10565:
10560:
10555:
10550:
10545:
10540:
10535:
10530:
10525:
10520:
10515:
10510:
10505:
10500:
10495:
10490:
10485:
10480:
10475:
10473:Dilgo Khyentse
10470:
10465:
10460:
10455:
10450:
10445:
10440:
10435:
10430:
10428:Arija Rinpoche
10425:
10420:
10418:Akong Rinpoche
10415:
10413:Trisong Detsen
10409:
10407:
10403:
10402:
10400:
10399:
10394:
10389:
10383:
10381:
10377:
10376:
10374:
10373:
10368:
10363:
10357:
10355:
10351:
10350:
10348:
10347:
10342:
10337:
10332:
10326:
10324:
10320:
10319:
10317:
10316:
10311:
10306:
10301:
10296:
10291:
10286:
10281:
10275:
10273:
10266:
10262:
10261:
10259:
10258:
10253:
10248:
10247:
10246:
10236:
10231:
10226:
10221:
10216:
10211:
10205:
10203:
10199:
10198:
10196:
10195:
10190:
10185:
10180:
10175:
10170:
10165:
10160:
10155:
10150:
10145:
10140:
10135:
10130:
10124:
10122:
10118:
10117:
10115:
10114:
10109:
10104:
10099:
10094:
10089:
10084:
10079:
10073:
10071:
10067:
10066:
10064:
10063:
10058:
10053:
10048:
10043:
10038:
10033:
10028:
10023:
10017:
10015:
10011:
10010:
10001:
10000:
9993:
9986:
9978:
9969:
9968:
9966:
9965:
9953:
9942:
9939:
9938:
9936:
9935:
9930:
9925:
9920:
9915:
9910:
9905:
9899:
9897:
9891:
9890:
9888:
9887:
9882:
9877:
9872:
9867:
9862:
9857:
9852:
9847:
9842:
9837:
9836:
9835:
9830:
9820:
9814:
9812:
9806:
9805:
9803:
9802:
9801:
9800:
9795:
9785:
9780:
9775:
9770:
9765:
9760:
9755:
9750:
9745:
9740:
9735:
9729:
9727:
9721:
9720:
9718:
9717:
9712:
9707:
9706:
9705:
9700:
9695:
9690:
9685:
9675:
9670:
9665:
9660:
9655:
9654:
9653:
9648:
9643:
9638:
9633:
9623:
9618:
9613:
9612:
9611:
9601:
9596:
9591:
9586:
9585:
9584:
9579:
9574:
9569:
9564:
9554:
9549:
9544:
9539:
9534:
9529:
9524:
9523:
9522:
9520:Greco-Buddhist
9512:
9511:
9510:
9505:
9500:
9495:
9490:
9485:
9480:
9475:
9474:
9473:
9471:Burmese pagoda
9463:
9458:
9453:
9448:
9443:
9438:
9427:
9425:
9419:
9418:
9416:
9415:
9410:
9405:
9400:
9395:
9390:
9385:
9380:
9375:
9370:
9365:
9360:
9355:
9350:
9345:
9340:
9335:
9329:
9327:
9321:
9320:
9318:
9317:
9312:
9307:
9302:
9297:
9292:
9287:
9282:
9277:
9272:
9267:
9262:
9261:
9260:
9253:Greco-Buddhism
9250:
9245:
9244:
9243:
9233:
9228:
9223:
9218:
9212:
9210:
9204:
9203:
9201:
9200:
9199:
9198:
9193:
9188:
9186:United Kingdom
9183:
9178:
9173:
9168:
9163:
9158:
9153:
9148:
9143:
9138:
9133:
9131:Czech Republic
9128:
9123:
9118:
9113:
9108:
9098:
9097:
9096:
9091:
9081:
9080:
9079:
9069:
9068:
9067:
9062:
9052:
9047:
9042:
9037:
9032:
9027:
9022:
9021:
9020:
9010:
9005:
8995:
8990:
8985:
8980:
8975:
8970:
8965:
8960:
8955:
8950:
8945:
8940:
8935:
8930:
8925:
8920:
8915:
8909:
8907:
8901:
8900:
8898:
8897:
8895:Abhidharmadīpa
8892:
8885:
8880:
8875:
8868:
8863:
8858:
8853:
8848:
8843:
8837:
8835:
8829:
8828:
8826:
8825:
8820:
8815:
8813:B. R. Ambedkar
8810:
8805:
8800:
8795:
8790:
8785:
8780:
8775:
8770:
8765:
8760:
8755:
8750:
8745:
8740:
8735:
8733:Songtsen Gampo
8730:
8725:
8720:
8715:
8710:
8705:
8700:
8695:
8690:
8685:
8680:
8675:
8670:
8664:
8662:
8656:
8655:
8653:
8652:
8647:
8646:
8645:
8635:
8630:
8625:
8620:
8615:
8610:
8609:
8608:
8598:
8593:
8588:
8583:
8578:
8573:
8568:
8563:
8558:
8553:
8548:
8543:
8537:
8535:
8529:
8528:
8526:
8525:
8524:
8523:
8518:
8513:
8508:
8498:
8493:
8488:
8483:
8477:
8475:
8469:
8468:
8466:
8465:
8460:
8459:
8458:
8448:
8447:
8446:
8441:
8436:
8426:
8425:
8424:
8419:
8414:
8412:Eight precepts
8409:
8399:
8398:
8397:
8392:
8387:
8382:
8372:
8371:
8370:
8360:
8355:
8350:
8349:
8348:
8343:
8338:
8328:
8323:
8318:
8313:
8308:
8307:
8306:
8301:
8291:
8286:
8285:
8284:
8279:
8274:
8269:
8264:
8259:
8254:
8249:
8244:
8239:
8234:
8224:
8219:
8214:
8209:
8200:
8190:
8185:
8183:Five Strengths
8180:
8175:
8170:
8165:
8160:
8155:
8150:
8149:
8148:
8143:
8138:
8133:
8123:
8118:
8112:
8110:
8104:
8103:
8101:
8100:
8095:
8090:
8085:
8080:
8075:
8074:
8073:
8068:
8063:
8058:
8048:
8047:
8046:
8041:
8036:
8031:
8026:
8021:
8016:
8011:
8010:
8009:
8004:
7999:
7994:
7978:
7976:
7970:
7969:
7967:
7966:
7961:
7960:
7959:
7954:
7949:
7944:
7939:
7934:
7924:
7918:
7916:
7910:
7909:
7907:
7906:
7901:
7900:
7899:
7894:
7889:
7879:
7874:
7869:
7864:
7859:
7854:
7849:
7844:
7839:
7834:
7829:
7824:
7822:Mental factors
7819:
7814:
7809:
7804:
7799:
7794:
7789:
7784:
7779:
7774:
7769:
7763:
7761:
7755:
7754:
7752:
7751:
7746:
7741:
7736:
7731:
7726:
7721:
7716:
7711:
7706:
7701:
7696:
7691:
7686:
7681:
7676:
7674:MahamoggallÄna
7671:
7666:
7661:
7655:
7653:
7647:
7646:
7644:
7643:
7638:
7633:
7628:
7623:
7618:
7613:
7608:
7603:
7598:
7597:
7596:
7589:AvalokiteÅvara
7585:
7583:
7577:
7576:
7574:
7573:
7568:
7563:
7562:
7561:
7553:
7545:
7537:
7529:
7521:
7513:
7500:
7495:
7490:
7485:
7480:
7475:
7470:
7465:
7460:
7455:
7450:
7445:
7439:
7437:
7431:
7430:
7428:
7427:
7422:
7417:
7412:
7411:
7410:
7405:
7400:
7390:
7384:
7382:
7376:
7375:
7373:
7372:
7367:
7362:
7351:
7348:
7347:
7328:
7327:
7320:
7313:
7305:
7299:
7298:
7288:
7287:
7283:
7282:
7273:
7264:
7257:
7256:
7251:
7250:External links
7248:
7247:
7246:
7237:
7228:
7225:
7223:
7222:
7216:
7203:
7197:
7180:
7174:
7157:
7151:
7138:
7133:
7120:
7111:
7102:
7093:
7084:
7075:
7066:
7057:
7051:
7038:
7032:
7015:
7006:
7000:
6982:
6981:
6979:
6975:
6974:
6969:
6953:Shantarakshita
6949:
6940:
6935:
6922:
6917:
6904:
6899:
6886:
6882:978-1559394444
6881:
6868:
6864:978-1559394437
6863:
6850:
6846:978-1559394420
6845:
6831:
6830:
6828:
6824:
6822:
6819:
6816:
6815:
6802:
6786:
6777:
6768:
6759:
6746:
6733:
6724:
6708:
6706:, p. 197.
6696:
6684:
6682:, p. 211.
6669:
6656:
6644:
6637:
6612:
6610:, p. 213.
6600:
6586:
6577:
6575:, p. 212.
6565:
6550:
6548:, p. 215.
6535:
6520:
6518:, p. 374.
6503:
6501:, p. 567.
6491:
6479:
6470:
6461:
6449:
6447:, p. 205.
6432:
6420:
6411:
6393:
6380:
6364:
6348:
6336:
6324:Hayes, Richard
6316:
6307:
6298:
6282:
6266:
6250:
6241:
6232:
6216:
6204:
6191:
6189:, p. 245.
6176:
6167:
6151:
6129:
6110:
6101:
6085:
6076:
6067:
6054:
6051:. p. 229.
6036:
6024:
6012:
6003:
5994:
5985:
5973:
5960:
5941:
5932:
5920:
5887:
5875:
5859:
5846:
5834:
5821:
5806:
5792:
5789:. p. 279.
5774:
5762:
5744:
5732:
5723:
5714:
5712:, p. 178.
5699:
5690:
5677:
5661:
5659:, p. 560.
5644:
5629:
5610:
5590:
5581:
5572:
5563:
5554:
5545:
5536:
5520:
5511:
5502:
5474:
5465:
5450:
5448:, p. 101.
5433:
5411:
5402:
5389:
5380:
5378:, p. 235.
5365:
5349:
5340:
5328:
5326:, p. 191.
5316:
5297:
5283:
5269:
5250:
5237:
5225:
5213:
5200:
5198:, p. 148.
5188:
5175:
5163:
5154:
5140:
5127:
5114:
5095:
5074:
5061:
5031:
5013:
4997:
4985:
4976:
4974:, p. 243.
4964:
4949:
4933:
4921:
4891:
4878:
4839:
4830:
4816:
4804:
4795:
4786:
4772:
4756:
4736:
4727:
4718:
4707:Study Buddhism
4690:
4681:
4657:
4648:
4639:
4632:
4612:
4599:
4580:
4542:
4510:
4497:
4485:
4413:
4399:
4385:
4358:
4357:
4355:
4352:
4349:
4348:
4335:
4321:
4308:
4291:
4275:
4265:
4252:
4243:
4234:
4224:
4223:
4222:
4221:
4215:
4214:
4200:
4198:
4197:
4196:obstructions."
4193:
4190:
4186:
4183:
4155:
4142:
4111:
4090:
4077:
4037:
4028:
3998:
3985:
3967:
3954:
3940:
3928:
3920:intentionality
3911:
3902:
3885:
3876:
3863:
3848:
3835:
3825:
3817:Kelsang Gyatso
3808:
3806:
3805:
3799:
3796:
3781:
3779:
3778:
3775:
3772:
3769:
3766:
3754:
3753:
3751:
3748:
3747:
3746:
3744:Galdan Namchot
3739:
3736:
3735:
3734:
3720:
3714:
3699:
3698:
3694:
3693:
3678:
3677:
3673:
3672:
3658:
3643:
3642:
3638:
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3623:
3605:
3587:
3569:
3551:
3537:
3522:
3521:
3517:
3516:
3498:
3480:
3465:
3464:
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3459:
3445:
3431:
3417:
3402:
3401:
3397:
3396:
3386:
3385:
3381:
3380:
3374:
3360:
3345:
3344:
3343:Medium Lam Rim
3340:
3339:
3325:
3311:
3297:
3283:
3268:
3267:
3266:Lam Rim Chenmo
3263:
3262:
3247:
3246:
3241:
3238:
3237:
3236:
3226:
3206:
3190:
3170:
3157:
3152:; full title:
3143:
3133:
3118:
3115:
3052:
3049:
2933:
2930:
2902:
2901:
2898:
2895:
2892:
2870:so sor rtog pa
2846:
2843:
2835:prajƱÄpÄramitÄ
2763:
2760:
2743:
2740:
2711:
2708:
2634:PrajƱÄpÄramitÄ
2582:
2579:
2514:
2513:
2495:
2492:
2471:self-awareness
2467:
2444:
2443:
2433:
2422:
2393:
2390:
2303:
2300:
2245:) or at least
2181:
2178:
2144:
2143:
2140:
2137:
2088:
2085:
2027:which states:
1977:
1974:
1884:
1881:
1867:
1866:
1863:soteriological
1846:
1831:
1735:
1732:
1702:
1699:
1665:in the east."
1624:ShÄkya Chokden
1600:
1597:
1589:Sera Monastery
1473:
1470:
1409:
1406:
1376:Golden Garland
1371:, 1326ā1401).
1219:
1216:
1203:
1200:
1188:rje rin po che
1165:
1163:
1160:
1152:conventionally
1115:philosophy of
1041:
1040:
1038:
1037:
1030:
1023:
1015:
1012:
1011:
1008:
1007:
1001:
1000:
995:
989:
988:
983:
977:
974:
973:
970:
969:
966:
965:
960:
955:
950:
945:
943:Wall paintings
940:
935:
929:
924:
923:
920:
919:
916:
915:
913:Nyingma Gyubum
910:
904:
903:
897:
896:
891:
885:
880:
879:
876:
875:
872:
871:
866:
861:
856:
851:
846:
844:Galdan Namchot
841:
836:
834:Chotrul Duchen
830:
825:
824:
821:
820:
817:
816:
815:
814:
804:
799:
793:
792:
787:
782:
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764:
761:
760:
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756:
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747:
742:
736:
735:
730:
725:
720:
714:
713:
708:
703:
698:
692:
691:
686:
681:
675:
674:
669:
664:
658:
657:
652:
647:
641:
640:
635:
630:
624:
619:
618:
615:
614:
611:
610:
605:
599:
598:
593:
588:
582:
581:
576:
570:
569:
564:
558:
557:
555:AvalokiteÅvara
552:
546:
545:
540:
534:
531:
530:
527:
526:
523:
522:
517:
511:
510:
506:
505:
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489:
488:
484:
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478:
472:
471:
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455:
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440:
434:
433:
427:
426:
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417:
416:
413:
412:
409:
408:
403:
398:
393:
391:5th Dalai Lama
388:
382:
381:
371:
370:
365:
364:
359:
353:
352:
347:
346:
341:
335:
334:
329:
328:
326:Rangjung Dorje
323:
317:
316:
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305:
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295:
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279:
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268:
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220:
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159:
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149:
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138:
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125:
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116:
115:
103:
102:
95:
94:Known for
91:
90:
77:
73:
72:
67:
63:
59:
58:
53:
49:
45:
44:
38:
30:
29:
22:
15:
9:
6:
4:
3:
2:
11114:
11103:
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11098:
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11075:
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11055:
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11048:
11047:Ganden Tripas
11045:
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11040:
11038:
11035:
11033:
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11028:
11025:
11024:
11022:
11007:
11004:
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10999:
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10992:
10989:
10987:
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10982:
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10977:
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10962:
10959:
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10954:
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10951:
10947:
10941:
10938:
10936:
10933:
10931:
10928:
10926:
10923:
10921:
10918:
10916:
10913:
10911:
10908:
10906:
10903:
10901:
10898:
10896:
10893:
10891:
10888:
10886:
10883:
10881:
10878:
10876:
10873:
10872:
10870:
10866:
10860:
10857:
10855:
10852:
10850:
10847:
10845:
10842:
10840:
10837:
10835:
10832:
10830:
10827:
10825:
10822:
10820:
10817:
10816:
10814:
10810:
10804:
10803:Tibetan canon
10801:
10799:
10796:
10794:
10791:
10789:
10786:
10784:
10781:
10780:
10778:
10774:
10764:
10763:Zong Rinpoche
10761:
10759:
10758:Yudra Nyingpo
10756:
10754:
10751:
10749:
10746:
10744:
10741:
10739:
10736:
10734:
10731:
10729:
10726:
10724:
10721:
10719:
10716:
10714:
10711:
10709:
10708:Thubten Yeshe
10706:
10704:
10701:
10699:
10698:Thinley Norbu
10696:
10694:
10691:
10689:
10686:
10684:
10681:
10679:
10676:
10674:
10671:
10669:
10666:
10664:
10661:
10659:
10656:
10654:
10651:
10649:
10646:
10644:
10643:Sakya Chokden
10641:
10639:
10636:
10634:
10631:
10629:
10626:
10624:
10621:
10619:
10616:
10614:
10611:
10609:
10606:
10604:
10601:
10599:
10596:
10594:
10591:
10589:
10586:
10584:
10583:Namkhai Norbu
10581:
10579:
10576:
10574:
10573:Marpa Lotsawa
10571:
10569:
10568:Ling Rinpoche
10566:
10564:
10561:
10559:
10556:
10554:
10551:
10549:
10546:
10544:
10541:
10539:
10538:Kalu Rinpoche
10536:
10534:
10531:
10529:
10526:
10524:
10521:
10519:
10516:
10514:
10511:
10509:
10506:
10504:
10501:
10499:
10496:
10494:
10491:
10489:
10486:
10484:
10483:Drukpa Kunley
10481:
10479:
10476:
10474:
10471:
10469:
10466:
10464:
10461:
10459:
10456:
10454:
10451:
10449:
10446:
10444:
10441:
10439:
10436:
10434:
10431:
10429:
10426:
10424:
10421:
10419:
10416:
10414:
10411:
10410:
10408:
10404:
10398:
10395:
10393:
10390:
10388:
10387:Je Tsongkhapa
10385:
10384:
10382:
10378:
10372:
10369:
10367:
10364:
10362:
10359:
10358:
10356:
10352:
10346:
10343:
10341:
10340:Sakya Pandita
10338:
10336:
10333:
10331:
10328:
10327:
10325:
10321:
10315:
10312:
10310:
10307:
10305:
10304:Dudjom Lingpa
10302:
10300:
10297:
10295:
10292:
10290:
10287:
10285:
10284:Yeshe Tsogyal
10282:
10280:
10279:Padmasambhava
10277:
10276:
10274:
10270:
10267:
10263:
10257:
10254:
10252:
10249:
10245:
10244:Western tulku
10242:
10241:
10240:
10237:
10235:
10232:
10230:
10227:
10225:
10222:
10220:
10217:
10215:
10212:
10210:
10207:
10206:
10204:
10200:
10194:
10191:
10189:
10186:
10184:
10181:
10179:
10176:
10174:
10171:
10169:
10166:
10164:
10161:
10159:
10156:
10154:
10151:
10149:
10146:
10144:
10141:
10139:
10136:
10134:
10131:
10129:
10126:
10125:
10123:
10119:
10113:
10110:
10108:
10105:
10103:
10100:
10098:
10095:
10093:
10090:
10088:
10085:
10083:
10080:
10078:
10075:
10074:
10072:
10068:
10062:
10059:
10057:
10054:
10052:
10049:
10047:
10044:
10042:
10039:
10037:
10034:
10032:
10029:
10027:
10024:
10022:
10019:
10018:
10016:
10012:
10008:
9999:
9994:
9992:
9987:
9985:
9980:
9979:
9976:
9964:
9959:
9954:
9952:
9944:
9943:
9940:
9934:
9931:
9929:
9926:
9924:
9921:
9919:
9916:
9914:
9911:
9909:
9906:
9904:
9901:
9900:
9898:
9896:
9892:
9886:
9883:
9881:
9878:
9876:
9873:
9871:
9868:
9866:
9863:
9861:
9858:
9856:
9853:
9851:
9848:
9846:
9843:
9841:
9838:
9834:
9831:
9829:
9826:
9825:
9824:
9821:
9819:
9816:
9815:
9813:
9811:
9807:
9799:
9796:
9794:
9791:
9790:
9789:
9786:
9784:
9781:
9779:
9776:
9774:
9771:
9769:
9766:
9764:
9761:
9759:
9756:
9754:
9751:
9749:
9746:
9744:
9741:
9739:
9736:
9734:
9731:
9730:
9728:
9726:
9725:Miscellaneous
9722:
9716:
9715:Vegetarianism
9713:
9711:
9708:
9704:
9701:
9699:
9696:
9694:
9691:
9689:
9686:
9684:
9681:
9680:
9679:
9676:
9674:
9671:
9669:
9666:
9664:
9661:
9659:
9656:
9652:
9649:
9647:
9644:
9642:
9639:
9637:
9634:
9632:
9629:
9628:
9627:
9624:
9622:
9619:
9617:
9614:
9610:
9607:
9606:
9605:
9602:
9600:
9597:
9595:
9592:
9590:
9587:
9583:
9580:
9578:
9575:
9573:
9570:
9568:
9565:
9563:
9560:
9559:
9558:
9555:
9553:
9550:
9548:
9545:
9543:
9540:
9538:
9537:Buddha in art
9535:
9533:
9530:
9528:
9525:
9521:
9518:
9517:
9516:
9513:
9509:
9506:
9504:
9501:
9499:
9496:
9494:
9491:
9489:
9486:
9484:
9481:
9479:
9476:
9472:
9469:
9468:
9467:
9464:
9462:
9459:
9457:
9454:
9452:
9449:
9447:
9444:
9442:
9439:
9437:
9434:
9433:
9432:
9429:
9428:
9426:
9424:
9420:
9414:
9411:
9409:
9406:
9404:
9401:
9399:
9396:
9394:
9391:
9389:
9386:
9384:
9381:
9379:
9376:
9374:
9371:
9369:
9366:
9364:
9361:
9359:
9356:
9354:
9351:
9349:
9346:
9344:
9341:
9339:
9336:
9334:
9331:
9330:
9328:
9326:
9322:
9316:
9313:
9311:
9308:
9306:
9303:
9301:
9298:
9296:
9293:
9291:
9288:
9286:
9283:
9281:
9278:
9276:
9273:
9271:
9268:
9266:
9263:
9259:
9256:
9255:
9254:
9251:
9249:
9246:
9242:
9239:
9238:
9237:
9234:
9232:
9229:
9227:
9224:
9222:
9219:
9217:
9214:
9213:
9211:
9209:
9205:
9197:
9194:
9192:
9191:United States
9189:
9187:
9184:
9182:
9179:
9177:
9174:
9172:
9169:
9167:
9164:
9162:
9159:
9157:
9154:
9152:
9149:
9147:
9144:
9142:
9139:
9137:
9134:
9132:
9129:
9127:
9124:
9122:
9119:
9117:
9114:
9112:
9109:
9107:
9104:
9103:
9102:
9099:
9095:
9092:
9090:
9087:
9086:
9085:
9082:
9078:
9075:
9074:
9073:
9070:
9066:
9063:
9061:
9058:
9057:
9056:
9053:
9051:
9048:
9046:
9043:
9041:
9038:
9036:
9033:
9031:
9028:
9026:
9023:
9018:
9014:
9011:
9009:
9006:
9004:
9001:
9000:
8999:
8996:
8994:
8991:
8989:
8986:
8984:
8981:
8979:
8976:
8974:
8971:
8969:
8966:
8964:
8961:
8959:
8956:
8954:
8951:
8949:
8946:
8944:
8941:
8939:
8936:
8934:
8931:
8929:
8926:
8924:
8921:
8919:
8916:
8914:
8911:
8910:
8908:
8906:
8902:
8896:
8893:
8891:
8890:
8886:
8884:
8881:
8879:
8876:
8874:
8873:
8869:
8867:
8864:
8862:
8859:
8857:
8854:
8852:
8849:
8847:
8844:
8842:
8839:
8838:
8836:
8834:
8830:
8824:
8821:
8819:
8816:
8814:
8811:
8809:
8806:
8804:
8801:
8799:
8796:
8794:
8791:
8789:
8786:
8784:
8781:
8779:
8776:
8774:
8771:
8769:
8766:
8764:
8761:
8759:
8756:
8754:
8751:
8749:
8748:Padmasambhava
8746:
8744:
8741:
8739:
8736:
8734:
8731:
8729:
8726:
8724:
8721:
8719:
8716:
8714:
8711:
8709:
8706:
8704:
8701:
8699:
8696:
8694:
8691:
8689:
8686:
8684:
8681:
8679:
8676:
8674:
8671:
8669:
8666:
8665:
8663:
8661:
8660:Major figures
8657:
8651:
8648:
8644:
8641:
8640:
8639:
8636:
8634:
8631:
8629:
8626:
8624:
8621:
8619:
8616:
8614:
8611:
8607:
8606:Western tulku
8604:
8603:
8602:
8599:
8597:
8594:
8592:
8589:
8587:
8584:
8582:
8579:
8577:
8574:
8572:
8569:
8567:
8564:
8562:
8559:
8557:
8554:
8552:
8549:
8547:
8544:
8542:
8539:
8538:
8536:
8534:
8530:
8522:
8519:
8517:
8514:
8512:
8509:
8507:
8504:
8503:
8502:
8499:
8497:
8494:
8492:
8489:
8487:
8484:
8482:
8479:
8478:
8476:
8474:
8470:
8464:
8461:
8457:
8454:
8453:
8452:
8449:
8445:
8442:
8440:
8437:
8435:
8432:
8431:
8430:
8427:
8423:
8420:
8418:
8415:
8413:
8410:
8408:
8407:Five precepts
8405:
8404:
8403:
8400:
8396:
8393:
8391:
8388:
8386:
8385:Dhamma vicaya
8383:
8381:
8378:
8377:
8376:
8373:
8369:
8366:
8365:
8364:
8361:
8359:
8356:
8354:
8351:
8347:
8344:
8342:
8339:
8337:
8334:
8333:
8332:
8329:
8327:
8324:
8322:
8319:
8317:
8314:
8312:
8309:
8305:
8302:
8300:
8297:
8296:
8295:
8292:
8290:
8287:
8283:
8280:
8278:
8275:
8273:
8270:
8268:
8265:
8263:
8260:
8258:
8255:
8253:
8250:
8248:
8245:
8243:
8240:
8238:
8235:
8232:
8228:
8225:
8223:
8220:
8218:
8215:
8213:
8210:
8207:
8206:
8201:
8199:
8196:
8195:
8194:
8191:
8189:
8186:
8184:
8181:
8179:
8176:
8174:
8171:
8169:
8166:
8164:
8161:
8159:
8156:
8154:
8153:BuddhÄbhiį¹£eka
8151:
8147:
8144:
8142:
8139:
8137:
8134:
8132:
8129:
8128:
8127:
8124:
8122:
8119:
8117:
8114:
8113:
8111:
8109:
8105:
8099:
8096:
8094:
8091:
8089:
8086:
8084:
8081:
8079:
8076:
8072:
8069:
8067:
8064:
8062:
8059:
8057:
8054:
8053:
8052:
8049:
8045:
8042:
8040:
8037:
8035:
8032:
8030:
8027:
8025:
8022:
8020:
8017:
8015:
8012:
8008:
8005:
8003:
8000:
7998:
7995:
7993:
7990:
7989:
7988:
7985:
7984:
7983:
7980:
7979:
7977:
7975:
7971:
7965:
7962:
7958:
7955:
7953:
7950:
7948:
7945:
7943:
7940:
7938:
7935:
7933:
7930:
7929:
7928:
7925:
7923:
7920:
7919:
7917:
7915:
7911:
7905:
7902:
7898:
7895:
7893:
7890:
7888:
7885:
7884:
7883:
7880:
7878:
7875:
7873:
7870:
7868:
7865:
7863:
7860:
7858:
7855:
7853:
7850:
7848:
7845:
7843:
7840:
7838:
7835:
7833:
7830:
7828:
7825:
7823:
7820:
7818:
7815:
7813:
7810:
7808:
7805:
7803:
7800:
7798:
7797:Enlightenment
7795:
7793:
7790:
7788:
7787:Dhamma theory
7785:
7783:
7782:Buddha-nature
7780:
7778:
7775:
7773:
7770:
7768:
7765:
7764:
7762:
7760:
7756:
7750:
7747:
7745:
7742:
7740:
7737:
7735:
7732:
7730:
7727:
7725:
7722:
7720:
7717:
7715:
7712:
7710:
7707:
7705:
7702:
7700:
7697:
7695:
7692:
7690:
7687:
7685:
7682:
7680:
7677:
7675:
7672:
7670:
7667:
7665:
7662:
7660:
7657:
7656:
7654:
7652:
7648:
7642:
7639:
7637:
7634:
7632:
7629:
7627:
7624:
7622:
7621:Samantabhadra
7619:
7617:
7614:
7612:
7609:
7607:
7604:
7602:
7599:
7595:
7592:
7591:
7590:
7587:
7586:
7584:
7582:
7578:
7572:
7569:
7567:
7564:
7560:
7554:
7552:
7546:
7544:
7538:
7536:
7530:
7528:
7522:
7520:
7514:
7512:
7506:
7505:
7504:
7501:
7499:
7496:
7494:
7491:
7489:
7486:
7484:
7481:
7479:
7476:
7474:
7471:
7469:
7466:
7464:
7461:
7459:
7456:
7454:
7451:
7449:
7446:
7444:
7441:
7440:
7438:
7436:
7432:
7426:
7423:
7421:
7418:
7416:
7413:
7409:
7406:
7404:
7401:
7399:
7396:
7395:
7394:
7391:
7389:
7386:
7385:
7383:
7381:
7377:
7371:
7368:
7366:
7363:
7361:
7353:
7352:
7349:
7344:
7339:
7334:
7326:
7321:
7319:
7314:
7312:
7307:
7306:
7303:
7297:
7293:
7290:
7289:
7285:
7284:
7281:
7280:Sonam Rinchen
7277:
7274:
7272:
7271:Thupten Jinpa
7268:
7265:
7263:
7260:Biography of
7259:
7258:
7254:
7253:
7243:
7238:
7235:
7231:
7230:
7219:
7213:
7209:
7204:
7200:
7194:
7190:
7186:
7181:
7177:
7171:
7167:
7163:
7158:
7154:
7148:
7144:
7139:
7136:
7134:1-55939-166-9
7130:
7126:
7121:
7117:
7112:
7108:
7103:
7099:
7094:
7090:
7085:
7081:
7076:
7072:
7067:
7063:
7058:
7054:
7052:9780199826506
7048:
7044:
7039:
7035:
7029:
7025:
7021:
7016:
7012:
7007:
7003:
6997:
6993:
6989:
6984:
6983:
6980:
6977:
6976:
6972:
6970:1-59030-241-9
6966:
6962:
6958:
6954:
6950:
6946:
6941:
6938:
6936:9781611803600
6932:
6928:
6923:
6920:
6918:9781611803600
6914:
6910:
6905:
6902:
6900:9781611803600
6896:
6892:
6887:
6884:
6878:
6874:
6869:
6866:
6860:
6856:
6851:
6848:
6842:
6838:
6833:
6832:
6829:
6826:
6825:
6812:
6806:
6799:
6797:
6790:
6781:
6772:
6763:
6756:
6750:
6743:
6737:
6728:
6721:
6719:
6712:
6705:
6700:
6694:
6688:
6681:
6676:
6674:
6666:
6660:
6653:
6648:
6640:
6634:
6630:
6629:
6621:
6619:
6617:
6609:
6604:
6595:
6593:
6591:
6581:
6574:
6569:
6563:, p. 77.
6562:
6557:
6555:
6547:
6542:
6540:
6533:, p. 49.
6532:
6527:
6525:
6517:
6512:
6510:
6508:
6500:
6495:
6486:
6484:
6474:
6465:
6458:
6453:
6446:
6441:
6439:
6437:
6427:
6425:
6415:
6406:
6404:
6402:
6400:
6398:
6390:
6384:
6377:
6373:
6372:Thupten Jinpa
6368:
6361:
6355:
6353:
6343:
6341:
6333:
6329:
6325:
6320:
6311:
6302:
6295:
6291:
6290:Thupten Jinpa
6286:
6279:
6275:
6274:Thupten Jinpa
6270:
6263:
6259:
6258:Thupten Jinpa
6254:
6245:
6236:
6229:
6225:
6224:Thupten Jinpa
6220:
6211:
6209:
6201:
6195:
6188:
6183:
6181:
6171:
6164:
6160:
6159:Thupten Jinpa
6155:
6148:
6142:
6140:
6138:
6136:
6134:
6126:
6122:
6121:Thupten Jinpa
6117:
6115:
6105:
6098:
6094:
6093:Thupten Jinpa
6089:
6080:
6071:
6064:
6058:
6050:
6049:Lamrim Chenmo
6043:
6041:
6034:, p. 78.
6033:
6028:
6022:, p. 77.
6021:
6016:
6007:
5998:
5989:
5980:
5978:
5970:
5964:
5957:
5953:
5952:Thupten Jinpa
5948:
5946:
5936:
5929:
5924:
5917:
5913:
5909:
5905:
5904:1-55939-166-9
5901:
5897:
5891:
5884:
5879:
5872:
5866:
5864:
5856:
5850:
5841:
5839:
5831:
5825:
5818:
5813:
5811:
5804:
5803:
5796:
5788:
5787:Lamrim Chenmo
5781:
5779:
5771:
5766:
5759:
5753:
5751:
5749:
5741:
5736:
5727:
5718:
5711:
5706:
5704:
5694:
5687:
5681:
5674:
5670:
5669:Thupten Jinpa
5665:
5658:
5653:
5651:
5649:
5641:
5636:
5634:
5626:
5622:
5621:Thupten Jinpa
5617:
5615:
5607:
5601:
5599:
5597:
5595:
5585:
5576:
5567:
5558:
5549:
5540:
5533:
5529:
5528:Thupten Jinpa
5524:
5515:
5506:
5499:
5493:
5491:
5489:
5487:
5485:
5483:
5481:
5479:
5469:
5461:
5460:Lamrim Chenmo
5454:
5447:
5442:
5440:
5438:
5430:
5424:
5422:
5420:
5418:
5416:
5406:
5399:
5393:
5384:
5377:
5372:
5370:
5362:
5356:
5354:
5344:
5335:
5333:
5325:
5320:
5314:
5313:
5306:
5304:
5302:
5295:
5294:
5287:
5281:
5280:
5273:
5262:
5261:
5254:
5247:
5241:
5234:
5229:
5222:
5217:
5210:
5204:
5197:
5192:
5185:
5179:
5172:
5167:
5158:
5152:
5149:
5144:
5137:
5131:
5124:
5118:
5111:
5107:
5106:Thupten Jinpa
5102:
5100:
5092:
5088:
5087:Thupten Jinpa
5083:
5081:
5079:
5071:
5065:
5059:
5055:
5052:
5051:
5044:
5042:
5040:
5038:
5036:
5028:
5022:
5020:
5018:
5010:
5004:
5002:
4994:
4989:
4980:
4973:
4968:
4961:
4956:
4954:
4946:
4940:
4938:
4928:
4926:
4916:
4914:
4912:
4910:
4908:
4906:
4904:
4902:
4900:
4898:
4896:
4888:
4882:
4874:
4870:
4866:
4862:
4858:
4854:
4850:
4843:
4834:
4825:
4823:
4821:
4811:
4809:
4799:
4790:
4781:
4779:
4777:
4769:
4763:
4761:
4753:
4752:0-7914-1835-9
4749:
4745:
4740:
4731:
4722:
4708:
4704:
4700:
4694:
4685:
4676:
4674:
4672:
4670:
4668:
4666:
4664:
4662:
4652:
4643:
4635:
4629:
4625:
4624:
4616:
4609:
4603:
4587:
4583:
4577:
4573:
4569:
4565:
4561:
4557:
4553:
4546:
4540:
4536:
4533:
4532:
4525:
4523:
4521:
4519:
4517:
4515:
4507:
4501:
4492:
4490:
4482:
4478:
4472:
4470:
4468:
4466:
4464:
4462:
4460:
4458:
4456:
4454:
4452:
4450:
4448:
4446:
4444:
4442:
4440:
4438:
4436:
4434:
4432:
4430:
4428:
4426:
4424:
4422:
4420:
4418:
4408:
4406:
4404:
4394:
4392:
4390:
4374:
4370:
4363:
4359:
4345:
4339:
4331:
4325:
4318:
4312:
4305:
4299:designation."
4295:
4289:
4285:
4279:
4269:
4262:
4256:
4247:
4238:
4229:
4225:
4219:
4218:
4210:
4204:
4194:
4191:
4187:
4184:
4181:
4177:
4176:
4174:
4170:
4166:
4159:
4152:
4146:
4139:
4134:
4125:
4115:
4106:
4094:
4081:
4074:
4066:
4051:
4047:
4046:Lamrim Chenmo
4041:
4032:
4025:
4021:
4016:
4015:of the person
4012:
4008:
4002:
3989:
3982:
3978:
3971:
3964:
3958:
3950:
3944:
3934:
3927:
3921:
3915:
3906:
3899:
3895:
3889:
3880:
3873:
3867:
3859:
3845:
3839:
3829:
3822:
3818:
3812:
3803:
3800:
3797:
3794:
3791:
3790:
3785:
3776:
3773:
3770:
3767:
3764:
3763:
3759:
3755:
3745:
3742:
3741:
3732:
3728:
3724:
3721:
3718:
3715:
3712:
3708:
3704:
3701:
3700:
3696:
3695:
3691:
3690:0-7914-1479-5
3687:
3683:
3680:
3679:
3675:
3674:
3670:
3669:0-86171-454-7
3666:
3662:
3659:
3656:
3652:
3648:
3645:
3644:
3640:
3639:
3635:
3634:1-55939-234-7
3631:
3627:
3624:
3621:
3617:
3613:
3609:
3606:
3603:
3599:
3595:
3591:
3588:
3585:
3581:
3577:
3573:
3570:
3567:
3563:
3559:
3555:
3552:
3549:
3548:0-86171-290-0
3545:
3541:
3538:
3535:
3534:0-86171-153-X
3531:
3527:
3524:
3523:
3519:
3518:
3514:
3513:81-208-1646-3
3510:
3506:
3502:
3499:
3496:
3495:0-691-02067-1
3492:
3488:
3484:
3481:
3478:
3477:0-19-514733-2
3474:
3470:
3467:
3466:
3462:
3461:
3457:
3453:
3449:
3446:
3443:
3442:0-89581-867-1
3439:
3435:
3432:
3429:
3428:0-89581-866-3
3425:
3421:
3418:
3415:
3414:0-89581-865-5
3411:
3407:
3404:
3403:
3399:
3398:
3393:
3388:
3387:
3384:Small Lam Rim
3383:
3382:
3378:
3375:
3372:
3368:
3364:
3361:
3358:
3354:
3350:
3347:
3346:
3342:
3341:
3337:
3336:0-86171-364-8
3333:
3329:
3326:
3323:
3322:0-23104-404-6
3319:
3315:
3312:
3309:
3308:1-55939-166-9
3305:
3301:
3298:
3295:
3294:1-55939-168-5
3291:
3287:
3284:
3281:
3280:1-55939-152-9
3277:
3273:
3270:
3269:
3265:
3264:
3260:
3256:
3252:
3249:
3248:
3244:
3243:
3234:
3230:
3227:
3224:
3223:
3218:
3214:
3210:
3207:
3204:
3203:
3198:
3194:
3191:
3188:
3187:
3182:
3178:
3174:
3171:
3168:
3164:
3163:
3158:
3155:
3151:
3147:
3144:
3141:
3137:
3134:
3131:
3127:
3124:
3123:
3122:
3114:
3112:
3108:
3104:
3100:
3096:
3092:
3091:
3086:
3082:
3078:
3074:
3070:
3066:
3057:
3047:
3042:
3041:
3035:
3033:
3029:
3025:
3021:
3017:
3013:
3008:
3006:
3002:
2998:
2994:
2990:
2989:Marpa Lotsawa
2986:
2982:
2978:
2977:
2972:
2971:
2966:
2965:
2960:
2959:
2958:Vajrabhairava
2954:
2950:
2942:
2938:
2929:
2927:
2921:
2919:
2915:
2911:
2907:
2899:
2896:
2893:
2890:
2886:
2885:
2884:
2882:
2881:Lamrim Chenmo
2877:
2873:
2871:
2867:
2863:
2862:
2856:
2854:
2853:
2842:
2840:
2836:
2832:
2828:
2823:
2821:
2817:
2816:Lamrim Chenmo
2813:
2808:
2806:
2802:
2801:
2797:
2796:Kamalashila's
2793:
2792:
2787:
2786:
2785:Yogacarabhumi
2781:
2777:
2773:
2769:
2757:
2753:
2752:Linden-Museum
2748:
2739:
2737:
2736:Jamyang Zhepa
2733:
2728:
2724:
2722:
2718:
2707:
2705:
2701:
2697:
2693:
2689:
2684:
2682:
2678:
2674:
2670:
2669:luminous mind
2666:
2665:Buddha-nature
2662:
2658:
2655:schools, all
2654:
2653:
2648:
2644:
2639:
2637:
2635:
2630:
2626:
2622:
2621:
2616:
2612:
2608:
2604:
2600:
2596:
2592:
2588:
2578:
2576:
2575:
2570:
2566:
2562:
2557:
2555:
2551:
2547:
2543:
2539:
2534:
2532:
2531:
2526:
2521:
2519:
2511:
2508:
2504:
2500:
2496:
2493:
2490:
2489:
2484:
2480:
2479:sva-saį¹vedana
2476:
2472:
2468:
2465:
2464:paraprasiddha
2461:
2457:
2453:
2449:
2448:
2447:
2441:
2438:
2434:
2431:
2427:
2423:
2420:
2419:
2414:
2410:
2409:
2408:
2405:
2403:
2399:
2389:
2387:
2386:
2380:
2378:
2374:
2370:
2365:
2361:
2357:
2355:
2349:
2347:
2346:
2340:
2336:
2332:
2331:
2326:
2322:
2318:
2314:
2310:
2299:
2297:
2293:
2289:
2285:
2280:
2278:
2274:
2270:
2266:
2261:
2256:
2254:
2253:
2248:
2244:
2243:
2238:
2234:
2230:
2226:
2222:
2217:
2215:
2211:
2207:
2203:
2199:
2191:
2186:
2177:
2175:
2170:
2168:
2167:enlightenment
2164:
2160:
2155:
2151:
2149:
2141:
2138:
2135:
2131:
2130:
2129:
2127:
2122:
2120:
2116:
2112:
2108:
2107:
2102:
2098:
2094:
2084:
2082:
2078:
2074:
2070:
2064:
2061:
2055:
2053:
2048:
2042:
2040:
2039:
2032:
2028:
2026:
2023:
2018:
2016:
2012:
2007:
2005:
2001:
1997:
1992:
1988:
1984:
1973:
1971:
1967:
1966:
1961:
1956:
1954:
1950:
1946:
1941:
1939:
1933:
1931:
1930:
1925:
1921:
1917:
1913:
1909:
1908:
1903:
1899:
1894:
1892:
1891:
1880:
1878:
1877:
1872:
1871:Thupten Jinpa
1869:According to
1864:
1860:
1856:
1852:
1847:
1844:
1840:
1836:
1832:
1829:
1825:
1821:
1817:
1813:
1812:
1811:
1809:
1808:Thupten Jinpa
1806:According to
1804:
1800:
1798:
1794:
1790:
1786:
1782:
1778:
1774:
1770:
1766:
1762:
1755:
1750:
1745:
1741:
1731:
1729:
1728:Padmasambhava
1725:
1721:
1717:
1711:
1708:
1707:hagiographies
1698:
1694:
1691:
1686:
1684:
1679:
1675:
1671:
1670:hagiographies
1666:
1664:
1660:
1656:
1652:
1651:western Tibet
1648:
1644:
1639:
1637:
1633:
1629:
1625:
1621:
1614:
1610:
1609:Yonghe Temple
1605:
1596:
1594:
1590:
1586:
1582:
1578:
1574:
1570:
1566:
1560:
1555:
1552:
1550:
1546:
1542:
1538:
1537:
1532:
1528:
1524:
1520:
1515:
1513:
1509:
1505:
1501:
1497:
1496:
1491:
1487:
1478:
1472:Mature Period
1469:
1467:
1463:
1459:
1455:
1454:ngeshƩ chenpo
1450:
1445:
1441:
1439:
1434:
1432:
1428:
1419:
1414:
1405:
1404:(1292ā1361).
1403:
1399:
1395:
1391:
1390:
1385:
1381:
1377:
1372:
1370:
1366:
1362:
1358:
1354:
1350:
1349:
1344:
1343:
1338:
1337:
1332:
1331:
1325:
1322:
1316:
1314:
1310:
1306:
1305:
1300:
1296:
1292:
1288:
1284:
1283:Drikung Kagyu
1280:
1279:Sakya paį¹įøita
1277:tradition of
1276:
1272:
1271:Drikung Kagyu
1268:
1263:
1261:
1257:
1253:
1249:
1245:
1242:(present-day
1241:
1237:
1233:
1229:
1226:father and a
1225:
1213:
1208:
1197:
1193:
1189:
1185:
1181:
1177:
1173:
1169:
1168:Losang Drakpa
1159:
1155:
1153:
1149:
1145:
1141:
1137:
1133:
1129:
1124:
1122:
1118:
1114:
1110:
1106:
1102:
1099:tradition of
1098:
1093:
1091:
1087:
1083:
1080:
1076:
1072:
1068:
1064:
1060:
1056:
1051:
1047:
1036:
1031:
1029:
1024:
1022:
1017:
1016:
1014:
1013:
1006:
1003:
1002:
999:
996:
994:
991:
990:
987:
984:
982:
979:
978:
972:
971:
964:
961:
959:
956:
954:
951:
949:
946:
944:
941:
939:
936:
934:
931:
930:
927:
922:
921:
914:
911:
909:
906:
905:
902:
899:
898:
895:
892:
890:
887:
886:
883:
878:
877:
870:
867:
865:
862:
860:
857:
855:
852:
850:
847:
845:
842:
840:
837:
835:
832:
831:
828:
823:
822:
813:
812:Western tulku
810:
809:
808:
805:
803:
800:
798:
795:
794:
791:
788:
786:
783:
781:
778:
777:
774:
771:
769:
766:
765:
759:
758:
751:
748:
746:
743:
741:
738:
737:
734:
731:
729:
726:
724:
721:
719:
716:
715:
712:
709:
707:
704:
702:
699:
697:
694:
693:
690:
687:
685:
682:
680:
677:
676:
673:
670:
668:
665:
663:
660:
659:
656:
653:
651:
648:
646:
643:
642:
639:
636:
634:
631:
629:
626:
625:
622:
617:
616:
609:
606:
604:
601:
600:
597:
594:
592:
589:
587:
584:
583:
580:
577:
575:
572:
571:
568:
565:
563:
560:
559:
556:
553:
551:
548:
547:
544:
541:
539:
536:
535:
529:
528:
521:
518:
516:
513:
512:
508:
507:
504:
501:
499:
496:
494:
491:
490:
486:
485:
482:
479:
477:
474:
473:
470:
467:
465:
462:
460:
457:
456:
453:
451:
446:
444:
441:
439:
436:
435:
432:
429:
428:
424:
423:
420:
415:
414:
407:
404:
402:
399:
397:
394:
392:
389:
387:
386:Je Tsongkhapa
384:
383:
378:
377:
376:
375:
367:
366:
363:
360:
358:
357:Sakya Pandita
355:
354:
349:
348:
345:
342:
340:
337:
336:
331:
330:
327:
324:
322:
319:
318:
313:
312:
309:
306:
304:
303:Dudjom Lingpa
301:
299:
296:
294:
291:
289:
286:
284:
283:Yeshe Tsogyal
281:
280:
276:
275:
272:
269:
267:
264:
262:
259:
257:
254:
252:
249:
247:
244:
243:
238:
237:
234:
231:
229:
226:
224:
221:
219:
216:
214:
211:
209:
208:PadmasambhÄva
206:
205:
200:
199:
196:
191:
190:
183:
180:
178:
175:
173:
170:
168:
165:
163:
160:
158:
155:
153:
150:
148:
145:
144:
141:
136:
135:
131:
127:
126:
123:
118:
117:
113:
109:
108:
100:
96:
92:
89:
85:
81:
78:
76:Occupation(s)
74:
70:
64:
60:
56:
50:
46:
42:
36:
31:
25:
20:
10683:Tenzin Palmo
10513:Ganden Tripa
10463:Dampa Sangye
10397:Panchen Lama
10386:
10335:Sakya Trizin
10294:Jigme Lingpa
9903:Bodhisattvas
9823:Christianity
9818:BahĆ”Ź¼Ć Faith
9683:Dharmachakra
9673:Prayer wheel
9663:Prayer beads
9431:Architecture
9310:969 Movement
9094:Saudi Arabia
9072:Central Asia
9065:South Africa
8887:
8870:
8803:Panchen Lama
8708:BuddhapÄlita
8304:Satipatthana
8299:Mindful Yoga
8212:Recollection
8126:Brahmavihara
7997:Japanese Zen
7992:Chinese Chan
7952:Animal realm
7759:Key concepts
7581:Bodhisattvas
7393:Three Jewels
7241:
7233:
7207:
7184:
7161:
7142:
7124:
7115:
7106:
7097:
7088:
7079:
7070:
7061:
7042:
7019:
7010:
6987:
6956:
6944:
6926:
6908:
6890:
6872:
6854:
6836:
6810:
6805:
6794:
6789:
6780:
6771:
6762:
6754:
6749:
6741:
6736:
6727:
6716:
6711:
6699:
6692:
6687:
6664:
6659:
6647:
6627:
6603:
6580:
6568:
6531:Hopkins 1999
6494:
6473:
6464:
6452:
6414:
6388:
6383:
6375:
6367:
6359:
6331:
6319:
6310:
6301:
6293:
6285:
6277:
6269:
6261:
6253:
6244:
6235:
6227:
6219:
6199:
6194:
6187:Hopkins 1994
6170:
6162:
6154:
6146:
6124:
6104:
6096:
6088:
6079:
6070:
6062:
6057:
6048:
6047:Tsongkhapa.
6027:
6015:
6006:
5997:
5988:
5968:
5963:
5955:
5935:
5923:
5895:
5894:Tsongkhapa,
5890:
5878:
5870:
5854:
5849:
5829:
5824:
5801:
5795:
5786:
5785:Tsongkhapa.
5765:
5757:
5735:
5726:
5717:
5693:
5685:
5680:
5672:
5664:
5624:
5605:
5584:
5575:
5566:
5557:
5548:
5539:
5531:
5523:
5514:
5505:
5497:
5468:
5459:
5458:Tsongkhapa.
5453:
5428:
5405:
5397:
5392:
5383:
5363:" Pg 274-275
5360:
5343:
5319:
5311:
5310:Susan Kahn,
5292:
5286:
5278:
5272:
5259:
5253:
5245:
5240:
5228:
5221:CabezĆ³n 2005
5216:
5211:, pp. 12-13.
5208:
5203:
5191:
5183:
5178:
5171:Newland 1999
5166:
5157:
5151:
5143:
5136:PrasannapadÄ
5130:
5122:
5117:
5109:
5090:
5069:
5064:
5049:
5026:
5008:
4995:, p. 17
4988:
4979:
4972:Thurman 2009
4967:
4962:, p. 34
4960:Thurman 2009
4944:
4886:
4881:
4856:
4852:
4842:
4833:
4798:
4789:
4767:
4743:
4739:
4730:
4721:
4710:. Retrieved
4706:
4693:
4684:
4651:
4642:
4623:č¾¾čµååč½¬äøååå²å®å¶č±
4622:
4620:éåŗč± (2005).
4615:
4607:
4602:
4592:28 September
4590:. Retrieved
4555:
4552:"Tsongkhapa"
4545:
4530:
4505:
4500:
4480:
4477:"Tsongkhapa"
4376:. Retrieved
4372:
4362:
4343:
4338:
4329:
4324:
4316:
4311:
4303:
4294:
4287:
4278:
4268:
4255:
4246:
4237:
4228:
4209:selflessness
4203:
4179:
4169:obstructions
4164:
4158:
4150:
4145:
4114:
4093:
4080:
4064:
4049:
4045:
4040:
4031:
4014:
4001:
3988:
3970:
3962:
3957:
3948:
3943:
3932:
3924:
3914:
3905:
3888:
3879:
3871:
3866:
3849:
3843:
3838:
3828:
3820:
3811:
3784:
3758:
3722:
3716:
3702:
3681:
3660:
3646:
3625:
3611:
3607:
3593:
3589:
3575:
3571:
3557:
3553:
3539:
3525:
3504:
3500:
3486:
3482:
3468:
3447:
3433:
3419:
3405:
3391:
3376:
3362:
3348:
3327:
3313:
3299:
3285:
3271:
3250:
3232:
3228:
3220:
3216:
3212:
3208:
3200:
3196:
3192:
3184:
3180:
3176:
3172:
3166:
3159:
3153:
3149:
3145:
3139:
3135:
3129:
3125:
3120:
3107:BuddhapÄlita
3088:
3069:epistemology
3062:
3044:
3039:
3036:
3027:
3019:
3009:
3004:
3000:
2996:
2984:
2980:
2974:
2968:
2964:Cakrasaį¹vara
2962:
2956:
2946:
2922:
2914:obstructions
2903:
2880:
2878:
2874:
2869:
2865:
2860:
2857:
2850:
2848:
2834:
2824:
2815:
2811:
2809:
2805:Shantideva's
2798:
2789:
2783:
2765:
2732:Panchen Lama
2729:
2725:
2713:
2703:
2692:Buddhapalita
2685:
2660:
2650:
2646:
2642:
2640:
2633:
2628:
2624:
2618:
2614:
2610:
2595:hermeneutics
2590:
2584:
2581:Hermeneutics
2572:
2558:
2553:
2549:
2535:
2528:
2525:ÄlÄyavijƱÄna
2524:
2522:
2517:
2515:
2486:
2478:
2475:sva-saį¹vitti
2474:
2463:
2459:
2455:
2451:
2445:
2430:ÄlÄyavijƱÄna
2429:
2416:
2412:
2406:
2397:
2395:
2383:
2381:
2376:
2372:
2368:
2363:
2359:
2352:
2350:
2344:
2338:
2334:
2328:
2324:
2320:
2316:
2312:
2308:
2305:
2295:
2291:
2281:
2264:
2259:
2257:
2250:
2240:
2236:
2225:ÅÄntarakį¹£ita
2218:
2195:
2171:
2156:
2152:
2145:
2133:
2123:
2104:
2100:
2097:epistemology
2090:
2087:Epistemology
2076:
2065:
2059:
2056:
2046:
2043:
2036:
2034:
2030:
2025:Four Hundred
2024:
2019:
2008:
2003:
1999:
1995:
1990:
1986:
1982:
1979:
1964:
1957:
1944:
1942:
1934:
1927:
1923:
1919:
1915:
1911:
1905:
1901:
1895:
1888:
1886:
1874:
1868:
1851:Chinese Chan
1824:epistemology
1805:
1801:
1785:Jay Garfield
1773:Chandrakirti
1769:Buddhapalita
1758:
1712:
1704:
1695:
1687:
1677:
1667:
1640:
1617:
1592:
1587:(1416), and
1562:
1557:
1553:
1548:
1544:
1540:
1534:
1530:
1526:
1522:
1518:
1516:
1511:
1507:
1493:
1489:
1485:
1483:
1458:Buddhapalita
1453:
1451:
1447:
1443:
1438:Jamyang Lama
1437:
1435:
1423:
1394:ÅÄntarakį¹£ita
1387:
1383:
1375:
1373:
1368:
1360:
1346:
1340:
1334:
1328:
1326:
1317:
1302:
1264:
1221:
1212:Buddhapalita
1195:
1191:
1187:
1175:
1167:
1156:
1144:relationally
1125:
1094:
1058:
1052:: ą½ą½¼ą½ą¼ą½ą¼ą½ą¼,
1045:
1044:
948:Ashtamangala
933:Sand mandala
773:Panchen Lama
740:Tashi Lhunpo
385:
372:
293:Jigme Lingpa
213:ÅÄntarakį¹£ita
23:
11032:1419 deaths
11027:1357 births
10966:Dharamshala
10868:Monasteries
10753:Vimalamitra
10608:Pema Lingpa
10265:Key figures
10251:Vajracharya
10178:Six Dharmas
10133:Empowerment
9748:Dharma talk
9577:Asalha Puja
9373:Eschatology
9176:Switzerland
9156:New Zealand
9084:Middle East
8993:Philippines
8913:Afghanistan
8718:Bodhidharma
8703:Buddhaghosa
8623:Householder
8533:Monasticism
8486:Bodhisattva
8341:Prostration
8294:Mindfulness
8222:Anapanasati
8205:Kammaį¹į¹hÄna
8002:Korean Seon
7942:Asura realm
7937:Human realm
7877:Ten Fetters
7832:Parinirvana
7734:Uppalavanna
7699:MahÄkaccana
7684:MahÄkassapa
7616:Kį¹£itigarbha
7611:ÄkÄÅagarbha
7508:SuddhodÄna
7453:Four sights
7380:Foundations
7236:, Routledge
7091:, Routledge
7013:, MacMillan
5912:BhÄvaviveka
5908:Candrakirti
5799:Rigpawiki,
4378:11 November
4373:early Tibet
4189:perception.
4075:of reality.
4011:Chittamatra
3844:Heart Sutra
3594:Yoga Tantra
3213:gser phreng
3202:Guhyasamaja
3117:Major works
3111:Candrakīrti
3077:GuhyasamÄja
3005:GuhyasamÄja
3001:GuhyasamÄja
2976:GuhyasamÄja
2941:GuhyasamÄja
2906:Vaibhasikas
2866:lhag mthong
2677:Candrakirti
2488:Lankavatara
2460:gzhan grags
2413:sva-lakį¹£aį¹a
2402:Gyaltsap Je
2288:prÄsaį¹
gikas
2284:svÄtantrika
2277:ontological
2221:svÄtantrika
2198:Candrakīrti
2190:Candrakīrti
2159:magic trick
2081:Santa Claus
1799:(d. 1185).
1777:Dharmakirti
1701:Hagiography
1466:Candrakirti
1449:teachings.
1420:bodhisattva
1260:novice monk
1148:essentially
1121:Candrakīrti
1105:Dharmakīrti
1075:philosopher
667:Mindrolling
464:Bodhisattva
266:Sukhasiddhi
256:Abhayakirti
88:philosopher
11062:Madhyamaka
11021:Categories
10748:Vairotsana
10663:Tai Situpa
10603:Phabongkha
10392:Dalai Lama
10289:Longchenpa
10256:Vidyadhara
10128:Deity yoga
10014:Traditions
9865:Psychology
9845:Gnosticism
9833:Comparison
9828:Influences
9810:Comparison
9693:Bhavacakra
9651:Kushinagar
9626:Pilgrimage
9572:MÄgha PÅ«jÄ
9527:Bodhi Tree
9343:Buddhology
9333:Abhidharma
9325:Philosophy
9258:Menander I
9126:Costa Rica
9077:Uzbekistan
8918:Bangladesh
8872:Dhammapada
8856:Pali Canon
8818:Ajahn Chah
8798:Dalai Lama
8698:KumÄrajÄ«va
8693:Vasubandhu
8668:The Buddha
8576:Zen master
8511:Sakadagami
8491:Buddhahood
8422:Pratimokį¹£a
8237:Shikantaza
8193:Meditation
8168:Deity yoga
8039:Madhyamaka
7932:Deva realm
7827:Mindstream
7777:Bodhicitta
7689:Aį¹
gulimÄla
7556:Devadatta
7532:YaÅodharÄ
7435:The Buddha
7425:Middle Way
7292:Tsongkhapa
6516:Jinpa 2006
6328:Madhyamaka
5186:, pp. 9-12
5125:, pp. 9-10
4859:: 73ā117.
4712:2016-06-06
4354:References
4304:Chatuį¹£koį¹i
4173:liberation
4020:aggregates
3576:Deity Yoga
3463:Madhyamaka
3024:deity yoga
3016:bodhicitta
3012:Buddhahood
2918:liberation
2910:atmavadins
2889:aggregates
2774:school of
2717:Khedrup Je
2700:bodhicitta
2696:Shantideva
2483:Shantideva
2452:rang rgyud
2345:paramÄrtha
2233:syllogisms
2206:prÄsaį¹
gika
2202:madhyamaka
2148:flat earth
2022:Aryadeva's
1853:figure of
1818:or overly
1816:nihilistic
1761:madhyamaka
1744:Prasangika
1734:Philosophy
1716:bodhicitta
1504:middle way
1299:abhidharma
1113:madhyamaka
1109:Cittamatra
1088:school of
1046:Tsongkhapa
963:Mani stone
768:Dalai Lama
608:Buddhahood
596:Dream yoga
586:Deity yoga
562:Meditation
550:Bodhicitta
288:Longchenpa
218:KamalaÅÄ«la
11057:Rinpoches
10996:Shambhala
10668:Taranatha
10138:Guru yoga
10112:Vajrayana
10107:Pure Land
10102:Mahamudra
10087:KÄlacakra
9933:Festivals
9913:Buddhists
9875:Theosophy
9678:Symbolism
9668:Hama yumi
9641:Bodh Gaya
9408:Socialism
9383:Evolution
9358:Economics
9196:Venezuela
9111:Australia
9106:Argentina
9030:Sri Lanka
9025:Singapore
8943:Indonesia
8905:Countries
8846:Tripiį¹aka
8808:Ajahn Mun
8683:Nagarjuna
8678:AÅvaghoį¹£a
8561:AnagÄrika
8556:ÅrÄmaį¹erÄ«
8551:ÅrÄmaį¹era
8546:Bhikkhunī
8506:SotÄpanna
8395:Passaddhi
8336:Offerings
8311:Nekkhamma
8188:Iddhipada
8108:Practices
8078:Theravada
8051:Vajrayana
8044:Yogachara
8014:Pure Land
7927:Six Paths
7914:Cosmology
7694:Anuruddha
7669:SÄriputta
7659:Kaundinya
7651:Disciples
7626:VajrapÄį¹i
7478:Footprint
7443:TathÄgata
7294:, at the
7286:Secondary
6978:Secondary
6961:Ju Mipham
6326:(2019), "
5760:, pg. 67.
4873:2507-0347
4284:Nagarjuna
4138:ignorance
4133:ignorance
4105:ignorance
3245:Biography
3103:Nagarjuna
3099:Vajrayana
3095:Sutrayana
3081:Kalacakra
3020:vipaÅyanÄ
2970:KÄlacakra
2949:Vajrayana
2861:vipaÅyanÄ
2756:Stuttgart
2673:Bhaviveka
2667:) or the
2569:Bhaviveka
2499:disciples
2456:svatantra
2369:catuį¹£koį¹i
2364:catuį¹£koį¹i
2360:catuį¹£koį¹i
2354:catuį¹£koį¹i
2229:BhÄviveka
2011:emptiness
1898:emptiness
1820:skeptical
1765:Nagarjuna
1720:NÄgÄrjuna
1500:emptiness
1400:views of
1309:Vajrayana
1287:Mahamudra
1224:Mongolian
1202:Biography
1128:emptiness
1117:NÄgÄrjuna
1069:Buddhist
827:Festivals
591:Guru yoga
574:Vajrayana
543:PÄramitÄs
443:Cosmology
419:Teachings
344:Taranatha
82:teacher,
11087:Rangtong
10991:Mongolia
10976:Kalmykia
10961:Buryatia
10653:Shamarpa
10361:Milarepa
10229:Rinpoche
10082:Dzogchen
9951:Category
9880:Violence
9850:Hinduism
9798:Sanskrit
9753:Hinayana
9738:AmitÄbha
9698:Swastika
9567:Uposatha
9557:Holidays
9542:Calendar
9388:Humanism
9226:Kanishka
9216:Timeline
9040:Thailand
9008:Kalmykia
9003:Buryatia
8988:Pakistan
8973:Mongolia
8968:Maldives
8963:Malaysia
8928:Cambodia
8793:Shamarpa
8788:Nichiren
8738:Xuanzang
8673:Nagasena
8591:Rinpoche
8321:PÄramitÄ
8163:Devotion
8083:Navayana
8071:Dzogchen
8034:Nichiren
7982:Mahayana
7974:Branches
7852:Saį¹
khÄra
7601:MaƱjuÅrÄ«
7558:(cousin)
7550:(cousin)
7518:(mother)
7510:(father)
7498:Miracles
7448:Birthday
7365:Glossary
7338:Buddhism
7109:, Ithaca
6955:(2005),
6374:(2002).
6292:(2002).
6276:(2002).
6260:(2002).
6226:(2002).
6161:(2002).
6123:(2002).
6095:(2002).
5954:(2002).
5671:(2002).
5623:(2002).
5530:(2002).
5108:(2002).
5089:(2002).
5054:Archived
4586:Archived
4535:Archived
4220:Subnotes
4180:"Arhats"
3929:ā
3898:Dzogchen
3738:See also
3676:Yogacara
3046:samsara.
2820:Mahayana
2704:neyartha
2688:Aryadeva
2657:YogÄcÄra
2647:neyartha
2643:nitartha
2565:YogÄcÄra
2561:idealism
2550:nga tsam
2533:VI, 39.
2507:hÄ«nayÄna
2440:idealism
2437:Yogacara
2418:svabhÄva
2317:darÅana,
2311:), they
2309:svabhava
2260:prÄsaį¹
ga
2252:svabhava
2117:and the
2101:tshad ma
1996:do exist
1965:shentong
1949:absolute
1945:prasajya
1929:svabhava
1902:shÅ«nyatÄ
1890:svabhava
1876:svabhava
1859:quietist
1835:shentong
1502:and the
1462:Aryadeva
1427:MaƱjuÅrÄ«
1418:MaƱjuÅrÄ«
1398:shentong
1345:and the
1289:and the
1273:and the
1196:ZÅngkÄbÄ
1194:or just
1136:nihilism
1063:Tsongkha
986:Timeline
854:Dosmoche
790:Rinpoche
679:Narthang
638:Dzogchen
515:Dzogchen
368:Bodongpa
271:Milarepa
233:Ralpacan
112:a series
110:Part of
10849:Thangka
10839:Serkyem
10793:Tengyur
10788:Kangyur
10508:Gampopa
10366:Karmapa
10272:Nyingma
10224:Rigdzin
10173:Sadhana
10143:Mandala
10051:Nyingma
9928:Temples
9908:Buddhas
9870:Science
9860:Judaism
9855:Jainism
9773:Lineage
9733:AbhijƱÄ
9703:Thangka
9646:Sarnath
9631:Lumbini
9552:Funeral
9547:Cuisine
9423:Culture
9398:Reality
9348:Creator
9338:Atomism
9208:History
9181:Ukraine
9141:Germany
9060:Senegal
9050:Vietnam
8978:Myanmar
8778:Shinran
8768:Karmapa
8743:Shandao
8713:DignÄga
8638:ÅrÄvaka
8618:Donchee
8613:Kappiya
8571:Sayadaw
8541:Bhikkhu
8516:AnÄgÄmi
8473:Nirvana
8439:Samadhi
8326:Paritta
8267:Tonglen
8262:Mandala
8217:Smarana
8198:Mantras
8146:Upekkha
8116:Bhavana
8066:Shingon
8019:Tiantai
7872:TathÄtÄ
7862:ÅÅ«nyatÄ
7857:Skandha
7847:Saį¹sÄra
7842:Rebirth
7817:Kleshas
7807:Indriya
7709:Subhūti
7594:Guanyin
7548:Änanda
7540:RÄhula
7420:Nirvana
7360:Outline
7255:Primary
6821:Sources
4044:In his
4007:Gelugpa
3981:nirvana
3977:samsara
3085:Hevajra
3065:pramana
2926:samadhi
2864:, Tib.
2852:Åamatha
2807:works.
2803:and on
2721:Gorampa
2652:ÅrÄvaka
2627:; Wyl.
2615:rigs pa
2613:, Tib.
2542:rebirth
2385:pramÄį¹a
2339:darÅana
2335:ÅÅ«nyatÄ
2242:dharmas
2174:Gorampa
2134:prameya
2106:pramÄį¹a
2103:, Skt.
2093:pramÄį¹a
2047:because
1938:Brahman
1916:dharmas
1855:Heshang
1843:Dolpopa
1726:and of
1613:Beijing
1565:Jokhang
1539:), the
1402:Dolpopa
1353:Nyingma
1304:pramÄį¹a
1252:Qinghai
1244:Haidong
1232:nomadic
1228:Tibetan
1222:With a
1198:(å®åå·“).
1101:DignÄga
1079:tantric
1067:Tibetan
1050:Tibetan
998:Culture
993:Outline
981:History
938:Thangka
894:Tengyur
889:Kangyur
869:Losoong
864:Sho Dun
785:Karmapa
745:Tsurphu
706:Ramoche
689:Pabonka
684:Nechung
672:Namgyal
662:Labrang
650:Jokhang
633:Drepung
628:Tradruk
603:Thukdam
509:Nyingma
487:Tibetan
459:Rebirth
450:Saį¹sÄra
438:Skandha
379:Gelugpa
362:Gorampa
339:Dolpopa
277:Nyingma
147:Nyingma
140:Schools
10981:Ladakh
10956:Bhutan
10949:Places
10834:Phurba
10829:Ghanta
10824:Damaru
10783:Gyubum
10309:Mipham
10234:Tertƶn
10219:Ngakpa
10214:Khenpo
10193:Tukdam
10168:Refuge
10148:Mantra
10097:Lamrim
10092:Lamdre
10041:Jonang
10021:Bodong
9923:Sutras
9918:Suttas
9783:Siddhi
9768:Koliya
9743:BrahmÄ
9658:Poetry
9604:Mantra
9594:Kasaya
9466:Pagoda
9446:Kyaung
9441:VihÄra
9436:Temple
9378:Ethics
9221:Ashoka
9171:Sweden
9166:Poland
9161:Norway
9151:Mexico
9136:France
9121:Canada
9116:Brazil
9055:Africa
9035:Taiwan
8998:Russia
8923:Bhutan
8883:Vinaya
8763:Naropa
8753:Saraha
8688:Asanga
8444:PrajƱÄ
8353:Refuge
8316:Nianfo
8277:Tertƶn
8272:Tantra
8257:Ganana
8247:Tukdam
8173:DhyÄna
8141:Mudita
8136:Karuį¹Ä
8029:Risshū
8024:Huayan
7957:Naraka
7897:AnattÄ
7892:Dukkha
7887:Anicca
7792:Dharma
7744:Channa
7679:Änanda
7664:Assaji
7631:Skanda
7534:(wife)
7503:Family
7483:Relics
7408:Sangha
7403:Dharma
7398:Buddha
7214:
7195:
7172:
7149:
7131:
7049:
7030:
6998:
6967:
6933:
6915:
6897:
6879:
6861:
6843:
6635:
5916:Kanjur
5902:
5248:Pg 255
4871:
4750:
4630:
4578:
4560:Oxford
4212:snake.
4165:Arhats
4119:snake.
4009:, the
3729:
3709:
3688:
3667:
3653:
3632:
3618:
3600:
3582:
3564:
3546:
3532:
3520:Tantra
3511:
3493:
3475:
3454:
3440:
3426:
3412:
3369:
3355:
3334:
3320:
3306:
3292:
3278:
3257:
3083:, and
3073:Dharma
3026:(Tib.
2780:Lamrim
2663:(i.e.
2636:sutras
2623:(Skt.
2607:reason
2599:sutras
2510:arhats
2321:lta ba
2269:reason
2214:Patsab
2163:virtue
2052:mirage
1987:yod pa
1985:(Tib.
1912:dharma
1839:Jonang
1828:Patsab
1543:, and
1495:lamrim
1464:, and
1431:medium
1339:, the
1333:, the
1321:Jonang
1248:Xining
1146:, non-
1107:, the
859:Monlam
839:Dajyur
802:Tertƶn
701:Ralung
696:Palcho
655:Kumbum
645:Ganden
538:Lamrim
469:Dharma
332:Jonang
308:Mipham
261:Niguma
251:Talika
172:Jonang
162:Bodong
86:, and
11052:Lamas
11001:Tibet
10986:Lhasa
10859:Yidam
10854:Vajra
10844:Stupa
10819:Chƶda
10798:Terma
10776:Texts
10433:AtiÅa
10406:Other
10380:Gelug
10354:Kagyu
10323:Sakya
10239:Tulku
10158:Phowa
10153:Mudra
10061:Sakya
10046:Kagyu
10036:Kadam
10031:Gelug
9895:Lists
9763:Kalpa
9758:Iddhi
9621:Music
9616:Mudra
9582:Vassa
9562:Vesak
9532:Budai
9478:Candi
9461:Stupa
9393:Logic
9146:Italy
9045:Tibet
8983:Nepal
8953:Korea
8948:Japan
8938:India
8933:China
8878:Sutra
8833:Texts
8783:DÅgen
8773:HÅnen
8758:AtiÅa
8723:Zhiyi
8633:Achar
8601:Tulku
8596:Geshe
8581:RÅshi
8566:Ajahn
8521:Arhat
8481:Bodhi
8451:VÄ«rya
8368:Sacca
8363:Satya
8358:SÄdhu
8346:Music
8289:Merit
8282:Terma
8242:Zazen
8178:Faith
8131:MettÄ
7812:Karma
7772:Bardo
7739:Asita
7729:Khema
7719:UpÄli
7704:Nanda
7542:(son)
7516:MÄyÄ
7493:Films
7370:Index
5264:(PDF)
4754:pg 25
4261:Gelug
4024:karma
3963:Lorig
3821:Lorig
3750:Notes
3697:Other
3051:Works
2953:Sarma
2776:AtiÅa
2772:Kadam
2768:Sarma
2611:yukti
2609:(Sk.
2554:rgyun
2546:karma
2473:(Sk.
2373:bhÄva
2343:Skt.
2330:dį¹į¹£į¹i
2319:Tib.
2273:logic
2271:, or
2247:logic
2069:Sakya
2004:truth
1983:exist
1951:, or
1793:Kadam
1724:AtiÅa
1690:Gelug
1655:Tsang
1653:, in
1593:Gelug
1581:Lhasa
1569:Lhasa
1380:Wylie
1365:Wylie
1357:Wylie
1275:Sakya
1256:Kadam
1240:Tibet
1184:Wylie
1172:Wylie
1162:Names
1086:Gelug
882:Texts
849:Losar
807:Tulku
797:Geshe
750:Yerpa
733:Shalu
723:Sanga
718:Sakya
567:Laity
481:Karma
350:Sakya
321:Marpa
314:Kagyu
246:AtiÅa
177:Gelug
167:Kagyu
157:Sakya
152:Kadam
99:Gelug
11006:Tuva
10209:Lama
10077:Chƶd
10056:RimƩ
9793:PÄįø·i
9778:MÄra
9688:Flag
9089:Iran
9013:Tuva
8958:Laos
8586:Lama
8434:ÅÄ«la
8402:ÅÄ«la
8390:PÄ«ti
8380:Sati
8331:Puja
8252:Koan
8158:DÄna
7749:Yasa
7636:TÄrÄ
7212:ISBN
7193:ISBN
7170:ISBN
7147:ISBN
7129:ISBN
7047:ISBN
7028:ISBN
6996:ISBN
6965:ISBN
6931:ISBN
6913:ISBN
6895:ISBN
6877:ISBN
6859:ISBN
6841:ISBN
6633:ISBN
5900:ISBN
5688:Pp 9
4869:ISSN
4748:ISBN
4628:ISBN
4594:2021
4576:ISBN
4380:2014
4259:The
4084:See:
3979:and
3842:The
3727:ISBN
3707:ISBN
3686:ISBN
3665:ISBN
3651:ISBN
3630:ISBN
3616:ISBN
3598:ISBN
3580:ISBN
3562:ISBN
3544:ISBN
3530:ISBN
3509:ISBN
3491:ISBN
3473:ISBN
3452:ISBN
3438:ISBN
3424:ISBN
3410:ISBN
3367:ISBN
3353:ISBN
3332:ISBN
3318:ISBN
3304:ISBN
3290:ISBN
3276:ISBN
3255:ISBN
3109:and
3097:and
2973:and
2788:and
2675:and
2601:and
2544:and
2501:and
2265:must
1991:only
1771:and
1742:and
1663:Amdo
1661:and
1659:Kham
1246:and
1236:Amdo
1119:and
1103:and
1082:yogi
1077:and
1071:monk
780:Lama
728:Sera
711:Rato
182:RimƩ
84:monk
62:Died
55:Amdo
48:Born
10026:Bƶn
9515:Art
9451:Wat
7987:Zen
7278:by
7269:by
6330:",
5832:P17
4861:doi
4568:doi
4328:In
4171:to
3947:In
3922:: "
2916:to
2822:).
2638:).
2227:or
2121:".
2077:all
2060:not
1955:).
1525:),
1514:).
1307:),
1180:Skt
926:Art
11023::
9017:ru
7191:.
7187:.
7168:.
7164:.
7026:.
7022:.
6994:.
6990:.
6798:,.
6720:,.
6672:^
6615:^
6589:^
6553:^
6538:^
6523:^
6506:^
6482:^
6435:^
6423:^
6396:^
6351:^
6339:^
6207:^
6179:^
6132:^
6113:^
6039:^
5976:^
5944:^
5898:;
5862:^
5837:^
5809:^
5777:^
5747:^
5702:^
5647:^
5632:^
5613:^
5593:^
5477:^
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