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As mentioned above, no Tibetan translation of the Anūnatvāpūrṇatvanirdeśaparivarta exists, if it was ever made. Ngok Lotsāwa Loden Sherab did not recognize

nt-of-Tibetan-Buddhist-Epistemology.;Contributions to the Development of Tibetan Buddhist Epistemology;The doctrine of buddha-nature in Tibetan Buddhism;Rngog

Eleventh-Century Tibetan Tantric Instructions Kemp, Casey. "Buddha-Nature as a Path of Means: The Influence of Buddha-Nature Theory on Eleventh-Century Tibetan Tantric

Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101. Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga

by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based

Monkey, 7th sexagenary cycle. Go Lotsāwa Zhonnu Pel was the author of the important Tibetan history The Blue Annals. A Kagyu polymath, he studied under

of the Tibetan accounts of the debate are considered highly suspect by modern scholars, the influence of these two figures on the fledgling Tibetan tradition

མངའ་བདག་མཻ་ཏྲི་པ་ · other names (Tibetan) དྷརྨ་ · other names (Tibetan) གཉིས་མེད་རྡོ་རྗེ་ · other names (Tibetan) ཨ་ཝ་དྷུ་ཏི་པ་ · other names (Tibetan) མཻ་ཏྲི་གུཔྟ་ · other

ནག་འཚོ་ལོ་ཙཱ་བ་ཚུལ་ཁྲིམས་རྒྱལ་བ་ Naktso Lotsāwa Tsultrim Gyalwa(1011 - 1064) Naktso Lotsāwa Tsultrim Gyelwa was a prominent Tibetan translator of the early eleventh

don bsdus pa The first Tibetan commentary written on the Uttaratantra by the translator of the only extant Tibetan translation of the treatise. Furthermore

nt-of-Tibetan-Buddhist-Epistemology.;Contributions to the Development of Tibetan Buddhist Epistemology;The doctrine of buddha-nature in Tibetan Buddhism;Rngog

(2) Sajjana and Ngog Lotsāwa, (3) Patsab Lotsāwa Nyima Tra (born 1055), (4) Marpa Dopa Chökyi Wangchug, and (5) Yarlung Lotsāwa Tragba Gyaltsen (1242–1346)

introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind

nt-of-Tibetan-Buddhist-Epistemology.;Contributions to the Development of Tibetan Buddhist Epistemology;The doctrine of buddha-nature in Tibetan Buddhism;Rngog

The Nyingma School of Tibetan Buddhism Written by a great modern Nyingma master, Dudjom Rinpoche’s The Nyingma School of Tibetan Buddhism covers in detail

Visions of Tathāgatagarbha in Tibetan Kālacakra Yoga Manuals Article Six Tibetan Translations of the Ratnagotravibhāga No translation of the Ratnagotravibhāga

series, whose translations are published in English as The Library of Tibetan Classics. His current projects include the editing of classical Indian Buddhist

work seems to have not been translated into Tibetan and thus it had little, if any, influence on the development of the Tibetan exegesis of the Uttaratantra

of the book, with the Tibetan on facing pages, which can be used by those who read Tibetan and want to recite the ritual in Tibetan. (Source: Shambhala Publications)

other works. Sorensenʼs English translation is for the most part faithful to the Tibetan text. The Tibetan translation itself, when compared with the Sanskrit

der Kuijp surveyed the epistemological writings of four major Tibetan authors—Ngok Lotsāwa Loden Sherab, Chapa Chökyi Senge, Sakya Paṇḍita, and Gorampa

from Vajradhara and then passed down through Naropa and Marpa who translated it into Tibetan. Bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man

Buddhist śāstras translated into Tibetan. The point of the exploration in general is to facilitate access to the insights of Tibetan Buddhist masters as

Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong In the Tibetan Buddhist tradition, there is an ongoing debate about whether

treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing

Thupten, ed. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.glang ri ba thub bstan sbyin pa

buddha-nature in Tibetan Buddhism;Yogācāra;Madhyamaka;Alex Gardner;&nbsp ཤཱཀྱ་ཡེ་ཤེས་ · other names (Tibetan) སྤང་མཁར་མུ་གུ་ལུང་པ་ · other names (Tibetan) shAkya

nt-of-Tibetan-Buddhist-Epistemology.;Contributions to the Development of Tibetan Buddhist Epistemology;The doctrine of buddha-nature in Tibetan Buddhism;Rngog

Indian student was Mahāsumati, and he also taught Ngog Lotsāwa, Patsab Lotsāwa, Sangkar Lotsāwa Pagpa Sherab (a student of Jñānaśrībhadra), Sherab Gyaltsen

Buddha: The Classical Doctrine of Buddhahood Book Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong In the Tibetan Buddhist

ཤེས་བྱ་ཀུན་གཟིགས་ · other names (Tibetan) རོང་ཊཱི་ཀ་པ་ · other names (Tibetan) ཤེས་རབ་འོད་ཟེར་ · other names (Tibetan) shAkya rgyal mtshan · other names

by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based

was active in Tibet. He wrote several works that are preserved in Tibetan translation, including a commentary on the Bodhicaryāvatāra in which he is also

Thupten, ed. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.glang ri ba thub bstan sbyin pa

Thupten, ed. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.glang ri ba thub bstan sbyin pa

Annotated Translation;Maitreya;Asaṅga;Vasubandhu Book Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong In the Tibetan Buddhist

mahāmudrā, the ways Gelukpa authors have interpreted the mahāsiddha Saraha, and the broader religious-studies implications raised by Tibetan debates about mahāmudrā

(rDzogs chen): A Philosophical and Meditative Teaching of Tibetan Buddhism, Brill's Tibetan Studies Library 11 [Leiden: Brill, 2007], 67–69. Article A

ba grags pa; Patsab Lotsāwa Nyima Drakpa;པ་ཚབ་ལོ་ཙཱ་བ་ཉི་མ་གྲགས་པ་;pa tshab lo tsA ba nyi ma grags pa;Kṛṣṇapaṇḍita;Naktso Lotsāwa Tsultrim Gyalwa;ནག་འ

introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma

by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based

Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong In the Tibetan Buddhist tradition, there is an ongoing debate about whether

· other names (Tibetan) བྱམས་པའི་མགོན་པོ་ · other names (Tibetan) མགོན་པོ་བྱམས་པ་ · other names (Tibetan) མ་ཕམ་པ་ · other names (Tibetan) 'phags pa byams

Uttaratantra; Tibetan - Gyü Lama) and Tsongkhapa's Three Principal Aspects of the Path at the request of Russian Buddhists at the Main Tibetan Temple in Dharamsala

transmission of the RGV in India, using Indian and Tibetan materials. Chapter 2 studies six different Tibetan translations of the RGV, clarifying how the RGV was transmitted

school of Tibetan Buddhism. Trained in the Kadam teachings stemming from the Bengali master Atiśa as well in the Mahāmudrā instructions of Marpa Lotsāwa and

These two traditions originated with the Tibetan disciples of the Kashmiri master Sajjana—namely, Ngok Lotsāwa and Tsen Khawoche, respectively. Therefore

New French Translation from Tibetan According to ‘Jam mgon Kong sprul’s Commentary Christian and Patrick have recently finished a new translation of 'Jam

;बुद्धावतंसकसूत्र ལོ་ཆེན་བཻ་རོ་ཙ་ན་ · other names (Tibetan) པ་གོར་བཻ་རོ་ཙ་ན་ · other names (Tibetan) lo chen bai ro tsa na · other names (Wylie) pa gor

Significance of the Tibetan Concept of the Five Treatises of Maitreya Turenne, Philippe. "The History and Significance of the Tibetan Concept of the Five

series, whose translations are published in English as The Library of Tibetan Classics. His current projects include the editing of classical Indian Buddhist

      Being phrased throughout in classical Yogācāra diction, this section of CMW is the clearest example of an early Tibetan commentary (based on the position

the text only in Chinese or Tibetan translation, and this was complicated by the fact that both the Chinese and the Tibetan traditions divide the text into

comparisons with Tibetan Dzogchen. They also discuss some Koans, Dōgen, and many textual sources from Indian sutras in Tibetan and Chinese translation to sources

Shambhala Publications, 2014, p. 154. Gö Lotsāwa Zhönu Pal 1392 ~ 1481 Gö Lotsāwa on the origins of the Tibetan exegesis of the Ratnagotravibhāga: With

Tibetan School Nyingma རྙིང་མ་ Basic Meaning The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava

editions of the Tibetan texts as well as the Sanskrit source text and translated with reference to all the existing Indian and Tibetan commentaries, as

contemporaries and later Tibetan scholars because it stands in sharp contrast to the mainstream fourteenth-century and early-fifteenth-century Tibetan interpretations

and Naktso first translated the Ultimate Continuum and its commentary. Then, Ngok Lotsāwa, Patsab Lotsāwa, and Yarlung Lotsāwa translated it. It is said

du Grand Véhicule. Plazac: Éditions Padmakara, 2019. Tibetan English Sanskrit Chinese Full Tibetan Commentary Full English Commentary Full Sanskrit Commentary

mtshan Ngok Lotsāwa Loden Sherab The first Tibetan commentary written on the Uttaratantra by the translator of the only extant Tibetan translation of the treatise

of the book, with the Tibetan on facing pages, which can be used by those who read Tibetan and want to recite the ritual in Tibetan. (Source: Shambhala Publications)

Text with the Tibetan and Chinese Translations, a Diplomatic Transliteration of the Manuscript and Notes. Sanskrit Texts from the Tibetan Autonomous Region

Jonang Foundation’s Digital Library, n.d. Gö Lotsāwa Zhönu Pal 1392 ~ 1481 Gö Lotsāwa on the origins of the Tibetan exegesis of the Ratnagotravibhāga: With

notion of luminosity, often rendered literally as "clear light" in translations of Tibetan tantric works, can be taken as analogous to descriptions of buddha-nature

comparisons with Tibetan Dzogchen. They also discuss some Koans, Dōgen, and many textual sources from Indian sutras in Tibetan and Chinese translation to sources

different ways in which Tibetan scholars explain the meaning of tathāgatagarbha, only a brief sketch of the main positions in the major Tibetan schools is possible

community, and Pema Chödron in the Tibetan community (unlike the majority of Western Zen and Vipassana communities, Western Tibetan practitioners continue to rely

addition, the Tibetan and Chinese documents on the debate found at Dunhuang differ greatly from the "official"Tibetan story. For example, Tibetan fragments

clear from GC and elsewhere that Gö Lotsāwa did not agree with Dölpopa’s particular kind of Shentong. However, Gö Lotsāwa’s BA still remarks positively that

of the book, with the Tibetan on facing pages, which can be used by those who read Tibetan and want to recite the ritual in Tibetan. (Source: Shambhala Publications)

used. When significant differences between the Chinese and Tibetan recensions occur, the Tibetan text will be noted also.[8]       The commentaries which

differing Sanskrit and Tibetan versions, spharaṇa in I.28a literally means "quivering," "throbbing," "vibrating," or "penetrating" (the Tibetan here is ’phro ba