Collection of texts on dialectial study of Buddhist logic.

Critical study on philosophical concept of Buddhist logic interpreted by prominent Buddhist logicians; contributed articles.

Buddist literature; explanatory commentaries on Tantra philosophy, and commentary on the Mañjuśrīnāmasaṅgīti (Praise to Manjushri).

On correct method of understanding various Buddhist philosophical concepts according to sutras and tantras in accordance with Karmapa VIII Mi-bskyod-rdo-rje interpreation.

Introduction on various aspects of Buddhist philosophical concepts.

On correct method of understanding various Buddhist philosophical concepts according to sutras and tantras. (Dus gsum gyi rgyal ba sras dang bcas paʹi bstan pa mthaʼ dag dang kyad par Rdo-rje-ʼchang Karma-paʼi dgong pa gsal bar byed paʼi bstan bcos thar paʼi lam chen bgrod paʼi shing rta zhes bya ba ʼdi yin no).

Compilation of some important works on basic course of study of elementary Buddhist logic and dialectrical studies of Bkra-śis-lhun-po Monastery, a college of Buddhist studies in Bylakuppe, Karnataka, India.

The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the Bstan ’gyur were (...) compiled? In search for some answers to questions such as these, the present article focuses on the gzhung pa or ‛scriptural tradition” of the Bka’-gdams-pa school of Tibetan Buddhism. Their works contain quotations from the Indian Buddhist scriptures that sometimes differ markedly from the mainstream editions of the Bka’ ’gyur and Bstan ’gyur. There are several possible explanations for such discrepancies: The Tibetan authors might be quoting a different Tibetan translation that was later discarded by the redactors of the Tibetan canon; they might be quoting from a secondary source such as a commentary or Buddhist anthology; or they might be quoting from memory, changing the text either deliberately or by accident. Giving examples from works of the early Bka’-gdams-pa masters this article discusses how textual deviations from the canonical versions can be explained. It will thereby provide insights into the way the Indian Buddhist scriptures were studied and transmitted in the Tibetan Buddhist tradition around the 11th–13th centuries. (shrink)

Comparative study on the philosophical position (sidhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Madhȳamika schools of Buddhism with Hinduism and includes Lam-rim teaching.

Selected writings of Dmu-dge Thub-bstan-rgya-mtsho, etc. on diverse subjects of Tibetan Buddhist doctrines and philosophy.

Collected works of ʼJam-dbyaṅs Blo-gter-dbaṅ-po on Nyingmapa and Sakyapa doctrines, philosophy, rituals etc.

Complete works of 3rd Rdo Grub-chen ʼJigs-med-bstan-paʼi-ñi-ma, 1865?-1926 on Rñiṅ-ma-pa doctrines, Buddhist philosophy and rituals text.

Commentaries on the Abhisamayālaṅkāra (ascribed to Maitreyanātha) and Madhyamakāvatara of Candrakīrti.

Collected works on diverse aspects of Tibetan Buddhist doctines and philosophy of Dge-lugs-pa tradition.

Comparative study on philosophical position (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism.

On the tenets of the four main schools of Tibetan Buddhism on based on two texts: "Lta baʼi gsung mgur zab mo" by Lcang-skya II Rol-paʼi-rdo-rje, 1717-1786, and "Lta khrid dran pa bzhi ldan" by Dalai lama VII; teachings delivered by the Dalai Lama on December 19-21, 2006 at Varanasi and at Ser-bye monastery on January 9-10, 2007 respectively.

A collection of meditations and personal advice on living a better life. These teachings give you an opportunity to feel the focus and presence of the Dalai Lama in your every day. The meditations are grouped by focus, such as "meditations on criticizing others"; "meditations on the family"; and "meditations on faith".

Analysis of various Buddhist philosophical views.

Study on Buddhist philosophy and logic of affirming and non-affirming negative.

Straipsnyje analizuojama šiuolaikinių lietuvių mąstytojų bei kitų intelektualų (filologų, literatūrologų, istorikų ir t. t.) santykio su senovės graikų filosofija įvairovė. Nurodomos ir pavyzdžiais iliustruojamos keturios tokio santykio rūšys. Pirmoji iš jų – tai požiūris į graikų mąstytojų tekstus kaip filosofijos istorijos objektą. Antroji – tai požiūris į graikų filosofinį paveldą kaip įkvėpimo šaltinį. Trečioji – tai požiūris į graikų filosofiją, ypač metafizinį jos matmenį, kaip į kritikos objektą (dažniausiai iš šiuolaikinės kontinentinės filosofijos pozicijų). Ir ketvirtoji santykio rūšis – tai kreipimasis (...) į graikų filosofiją kaip pačias filosofinio mąstymo ištakas, siekiant giliau įsimąstyti į filosofijos esmę bei misiją šių dienų pasaulyje. (shrink)

Exegesis on Buddhist dialectics and logics.

A follow-up to the best-selling Ethics for a New Millennium outlines a system of secular ethics that both transcends religion and incorporates religious tolerance for the overall improvement of human life on individual, community and global levels, offering an accompanying guided meditation practice for cultivating key human values.

His Holiness teachings on the philosophical positions (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism with Hinduism.

Commentary on Grub paʼi mthaʼi rnam par bzhag pa rin po cheʼi ʼphreng ba text authored by ʼJam-dbyangs-bzhad-pa II Dkon-mchog ʼJigs-med-dbang-po,1728-1791.

From the perspective of philosophy of religion, Part 1 of this essay examines the original vision of the faith ‘Brahmo Dharma’ as ‘Reform Hinduism’, a ‘sect’ within the larger religious tradition as ‘Vedantic monotheism’ founded by Raja Rammohun Roy in 1828—with the nineteenth-century ‘Bengal Renaissance’ in the background. Roy questioned the authority of revelation given in the Brahmanas in the Vedic Scriptures and endeavoured a democratization of the Vedanta, rejecting the caste system as well as idolatry. It charts the transition (...) of the Faith from ‘Reform Hinduism’ to Debendranath Tagore’s Codification given in his book Brahmo Dharma, 1850, interpreting it as an ‘independent religion’, not adhering to the authority of the Vedas including the Vedanta or any other religious scripture. This essay marks the recent legal claim in Supreme Court of the Brahmo Samaj that its Faith ‘Brahmo Dharma’ is non-Hindu, and as an ‘independent religion’, it is deserving of ‘minority’ status. The role of British colonialism pertaining to the legal history of ‘Brahmo Dharma’ is reviewed here to bring forward Brahmo Samaj’s contemporary claim of ‘Brahmo Dharma’ being ‘non-Hindu’. Focusing on ‘religious reform’ as primary to ‘social reform’, in this context, this essay reflects upon the interpretation of the Faith—arguing that ‘reform in religion’ ought to be recognizable in law, not merely customs and rituals, considering ‘the Spirit of the Faith’ which is essentially ‘Upanishad–Vedanta’. (shrink)

Basic course of study of elementary Buddhist logic and dialectical studies.

On Buddhist logic and dialectical studies; Also includes Vinaya root-text on essence of Buddhist ethics by Dharmakīrti, active 7th century and commentary by ʼJam-mgon ʼJu Mi-pham-rgya-mtsho.

Critical analysis on essential points of the seven texts of Buddhist logic (Sapta Pramāṇaśāstra).

Study on Buddhist logic and Mādhyamika philosophy according to ʾBrug-pa Bkaʾ-brgyud's interpretation.

Comparative study on the brain and its relation with mind according to science and Buddhism.

Analysis of various Buddhist philosophical views.

Selection of the Dalai Lama's lectures on education and purposes at various institutions between 1959 and 1999.