Results for 'Byams Kyis Mdzad'

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  1. Mdo sṅags spyiʼi dgoṅs ʼgrel.Rgyal-Ba Kloṅ-Chen-Rab-ʼ & Byams Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las . Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  2. Mdo sṅags spyiʼi dgoṅs ʼgrel.Rgyal-Ba Kloṅ-Chen-Rab-ʼbyams Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  3. Rgyud sde spyiʼi dgoṅs ʼgrel (stod cha [daṅ] smad cha).Klon-Chen Rab-ʼbyams Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  4. Rgyud sde spyiʼi dgoṅs ʼgrel (stod cha [daṅ] smad cha).Klon-Chen Rab-ʼ & Byams Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  5. Mdo sṅags spyiʼi dgoṅs ʼgrel.Rgyal-Ba Kloṅ-Chen-Rab-ʼ & Byams Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  6. Dbu ma (stod cha [daṅ] smad cha).ʼju Mi-Pham Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  7. Phar phyin.ʼju Mi-Pham Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  8. Blo sbyoṅ (stod cha [daṅ] smad cha).Rdo-Grub ʼjigs-Med-ʼphrin-Las-ʼod-Zer Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  9. Dul ba (stod cha [daṅ] smad cha).Mṅa-Ris Paṇḍi-Ta Padma-Dbaṅ-Rgyal Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  10. Mdo sṅags spyiʼi dgoṅs ʼgrel.Roṅ-Zom Chos-Bzaṅ Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  11. Thun moṅ rig gnas (stod cha [daṅ] smad cha).Sambho-Ṭa Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  12. x02bc;Dul ba (stod cha [daṅ] smad cha).Mṅa-Ris Paṇḍi-Ta Padma-Dbaṅ-Rgyal Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  13. Tshad ma legs par bśad pa thams cad kyi chu bo yoṅs su ʼdu ba rigs paʼi gźun lugs kyi rgya mtsho (2 v.).Karma-Pa Chos-Grags-Rgya-Mtshos Mdzad - 2004 - In Chos-Grags-Rgya-Mtsho (ed.), Tshad Ma. Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.
     
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  14. Blo sbyoṅ (stod cha [daṅ] smad cha).Rdo-Grub ʼ, Jigs-med-ʼ, Phrin-Las-ʼ & Od-Zer Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  15. Fenomenolohii︠a︡ mudrosti: dukhovni priorytety ta imperatyvy (sot︠s︡ialʹno-filosofsʹkyĭ kontekst): monohrafii︠a︡.P. M. Lisovsʹkyĭ - 2016 - Kyiv: Vyd-vo NPU imeni M.P. Drahomanova.
     
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  16.  2
    Плюралізм етнічних ідентичностей як чинник утворення паралельних православних ієрархічних структур в україні.A. Babins’kyi - 2009 - Ukrainian Religious Studies 50:229-240.
    Eucharistic ecclesiology, which underlies Orthodox ecclesiology, has at its core a communion between the Local Churches. In practice, it manifests itself in the mutual recognition between the various autocephalous and autonomous Churches. The head of a separate Church of the Universal Orthodoxy during the Liturgy commemorates all the leaders of other self-governing Orthodox Churches. Communion through the sacraments also happens between the Churches, namely, unity is manifested through communion in the Eucharist. The teachings of the early Christian author, Ignatius Theophoros, (...)
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  17. Dpal-sprul O-rgyan-ʾjigs-med-chos-kyi-dbang-poʾi gsung ʾbum bzhugs. O.-Rgyan-ʼjigs-Med-Chos-Kyi-Dbang-Po - 2017 - [Cazadero, CA]: Dharma Publications.
    Collected works of Dpal-sprul O-rgyan-ʾjigs-med-chos-kyi-dbang-po, 1808-1887, a Nyingmapa master on diverse topics predominantly on Rnying-ma-pa doctrines and Budhist philosophy; includes rituals.
     
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  18. Polisutnisne Homo: Filosofsʹko-Mystet͡sʹka Dumka V Poshukakh "Neevklidovoï Reflektyvnosti".Vitaliĭ Heorhiĭovych Tabachkovsʹkyĭ - 2005 - Parapan.
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  19. Mif Proti Istoriï: Semìosfera Lìriki Lesì Ukraïnki : Monografì'.Myroslav Boryshevsʹkyĭ - 2010
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  20. Filosofsʹki Zasady Stanovlenni︠a︡ Miz︠h︡narodnoho Prava: Monohrafii︠a︡.I͡U. V. Chaĭkovsʹkyĭ - 2010 - Feniks.
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  21. Kod Maĭbutnʹoho: Kryza Li͡udyny V Evropeĭsʹkiĭ Filosofiï Vid Ekzystent͡sializmu Do Ukraïnsʹkoho Shistdesi͡atnyt͡stva = Code of the Future: The Crisis of Human Being in the European Philosophy From Existentialism to the Period of the Ukrainian ʻsixties.Dmytro Drozdovsʹkyĭ - 2006 - Vsesvit.
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  22. Sufferings & way out: the core philosophy of Theravada Buddhism.Kyi Lwin - 2017 - Mawlamying: U Tun Yi @ Dr Min New Soe.
     
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  23. Bili͡a Dz͡herel: Narysy Z Istoriï Filosofsʹkoï Kulʹtury Ukraïny.Vilen Serhiĭovych Horsʹkyĭ - 2006 - Km Akademii͡a.
  24. Davnʹorusʹki Li͡ubomudry.Vilen Serhiĭovych Horsʹkyĭ (ed.) - 2004 - Vydavnychyǐ Dim "Km Akademii͡a".
  25. Sumlinni︠a︡ inteligenta: statti, narysy, eseï.Volodymyr Hrabovsʹkyĭ - 2018 - Drohobych: Posvit.
     
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  26. Vidrodz︠h︡enni︠a︡ ukraïnsʹkoï filosofiï v URSR (1960-1980 rr.): notatky "vkli︠u︡chenoho sposterihacha".Serhiĭ Hrabovsʹkyĭ - 2014 - Kyïv: KMA.
     
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  27.  96
    Under the Cipher of Sophia.S. Kryms'kyi - 2000 - Russian Studies in Philosophy 38 (4):80-87.
    If anthropogenesis was a transition from nature to society and the Neolithic revolution culminated in the breakthrough of human beings into history, then the appearance of cities on our planet, the "urban revolution," marked the rise of civilization, mankind's induction into the spiritual universe. The rise of cities marks the onset of what K. Jaspers called the Axial Period" (eighth-second centuries B.C.). This is the period in which the spiritual preconditions of humanity took shape: the Bible, the Iliad and Odyssey, (...)
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  28. The peculiarity of the development of the Islamic phenomenon in the Donetsk region.I. A. Kozlovs’kyi - 2004 - Ukrainian Religious Studies 31:178-182.
    Throughout all the years of independence and the systemic transformation that Ukraine is currently in, the country's official policy on religious phenomenon has undergone significant positive changes compared to the previous period. It also affected the creation of certain conditions for the functioning of different religious organizations and the very nature of the religious factor in society. In our view, the process of revival and development in the new historical conditions of Islam in the context of the specific culture of (...)
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  29. Mṅon pa.ʼju Mi-Pham Gyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  30. Mdo sṅags spyiʼi dgoṅs ʼgrel.ʼju Mi-Pham Gyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  31. Tshad ma.ʼju Mi-Pham Gyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  32.  4
    Socio-historical and political sources of the emergence of Islamic fundamentalism.Volodymyr I. Lubs’kyi & I. V. Kulish - 2004 - Ukrainian Religious Studies 31:49-59.
    Over the last 30 years, the growing role of political Islam has attracted attention from both the media and academia. Although it is given various names, such as "Islamic fundamentalism", "militant Islam", "political Islam", all this is due to the fact that a certain trend in Islamic movement is gaining more influence in politics and security in the global scale. The decisive moment in this was the overthrow in 1979 of the pro-Western Shah monarchy in Iran and the creation of (...)
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  33. Dhammapada. Chos kyi tshigs su bcad pa. Ed. and tr. by Chhi Med Rig Dzin Lama. and Dhammapada. (Tr. into Tibetan from the Pali by dGe-'dun Chos-'phel; tr. into English from the Tibetan by Dharma Publishing Staff). [REVIEW]Bhikkhu Pāsādika - 1989 - Buddhist Studies Review 6 (2):186-191.
    Dhammapada. Chos kyi tshigs su bcad pa. Ed. and tr. by Chhi Med Rig Dzin Lama., Central Institute of Higher Tibetan Studies, Sarnath 1982. V + 432 pp. Hbk Rs 75, pbk Rs 55. Dhammapada.. Dharma Publishing, Berkeley 1985. xii + 381 pp., including four drawings in the style of traditional Tibetan religious art and one specimen of Tibetan calligraphy. Pbk $12.95.
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  34.  24
    Phya pa Chos kyi seng ge on Argumentation by Consequence (thal ʼgyur): The Nature, Function, and Form of Consequence Statements.Pascale Hugon - 2013 - Journal of Indian Philosophy 41 (6):671-702.
    This paper presents the main aspects of the views of the Tibetan logician Phya pa Chos kyi seng ge (1109–1169) on argumentation “by consequence” (thal ʼgyur, Skt. prasaṅga) based on his exposition of the topic in the fifth chapter of his Tshad ma yid kyi mun sel and on a parallel excursus in his commentary on Dharmakīrti’s Pramānaviniścaya. It aims at circumscribing primarily the nature and function of consequences (thal ʼgyur/thal ba) for this author—in particular the distinction between “proving consequences” (...)
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  35.  1
    Contemporary Ukrainian Ethnic Religion: Essence and Basic Currents.V. V. Kurovs’kyi - 2005 - Ukrainian Religious Studies 33:34-46.
    Due to the growing religiosity of the Ukrainian population, there is a need to explore more deeply the new religious movements that are emerging in our territories. In particular, to consider the problem of modern Ukrainian paganism. Given that the number of believers and adherents of neo-pagan doctrines is increasing every year, this makes the study of this phenomenon quite relevant. The subject of paganism and neo-paganism is increasingly beginning to be raised at scientific religious conferences, covered in educational literature (...)
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  36.  18
    The Conception of Philosophy in the Culture of Old Kiev.Vilen Hors'kyi - 2000 - Russian Studies in Philosophy 38 (4):8-17.
    Reflecting on the distant past in trying to answer the question whence philosophy arose in Kiev, we naturally turn first of all to that colorful period in the history of our city when it was the center not only of the political but also of the spiritual and cultural life of the great state of Rus'.
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  37.  13
    Phya pa Chos kyi seng ge and His Successors on the Classification of Arguments by Consequence (thal ʾgyur) Based on the Type of the Logical Reason.Pascale Hugon - 2016 - Journal of Indian Philosophy 44 (5):883-938.
    The Tibetan Buddhist logician Phya pa Chos kyi seng ge devoted a large part of his discussion on argumentation to arguments by consequence. Phya pa distinguishes in his analysis arguments by consequence that merely refute the opponent and arguments by consequence that qualify as probative. The latter induce a correct direct proof which corresponds to the reverse form of the argument by consequence. This paper deals with Phya pa’s classification of probative consequences based on the type of the logical reason (...)
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  38.  11
    Guest Editor's Introduction.Vilen Hors'kyi - 2000 - Russian Studies in Philosophy 38 (4):4-7.
    This issue of the journal consists of articles by Ukrainian historians of philosophy devoted to one of the most colorful periods of the history of Eastern Slavic nations-the period of Kievan Rus', a state formation of the ninth-thirteenth centuries in Eastern Europe.
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  39.  2
    Тлумачення проблеми щастя в історичному та філософсько-релігійному контексті.Ya Hvozdec’kyi - 2009 - Ukrainian Religious Studies 51:5-13.
    During the development of science, the accumulation of information and various spiritual and moral problems in the modern world, many different landmarks are confronted with man. To achieve them, various means and methods are used by which a person tries to find his place in the world, to realize himself as an individual. In constant search, one tries to find harmony with the outside and the inner world, to feel happy, which is a testament to the harmony of the spiritual (...)
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  40. Rigs Lam ʼphrul Lde.Phur-Bu-Lcog Byams-Pa-Rgya-Mtsho - 2005 - Kan-Suʼu Mi Rigs Dpe Skrun Khȧn.
    Basic course of study of elementary Buddhist logic and dialectrical studies of Tibetan Buddhism.
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  41. Filosofsʹkyĭ slovnyk: li︠u︡dyna i svit.N. Khamitov - 2019 - Kyïv: KNT.
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  42. Dni nauky filosofsʹkoho fakulʹtetu - 2016: Miz︠h︡narodna naukova konferent︠s︡ii︠a︡ (21-22 kvitni︠a︡ 2016 roku): Materialy dopovideĭ ta vystupiv. [REVIEW]A. I︠E︡ Konversʹkyĭ (ed.) - 2016 - Kyïv: Vydavnycho-polihrafichnyĭ t︠s︡entr "Kyïvsʹkyĭ universytet".
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  43. Dni nauky filosofsʹkoho fakulʹtetu--2014: Miz︠h︡narodna naukova konferent︠s︡ii︠a︡ (15-16 kvitni︠a︡ 2014 roku): materialy dopovideĭ ta vystupiv. [REVIEW]A. I︠E︡ Konversʹkyĭ (ed.) - 2014 - Kyïv: VPT︠S︡ Kyïvsʹkyĭ universytet.
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  44. Problemy Vykladanni͡a Lohiky I Dyst͡syplin Lohichnoho T͡syklu: Materialy Miz͡hnarodniï Naukovo-Praktychnoï Konferent͡siï, Kyïv, 13-14 Travni͡a 2004 Roku. [REVIEW]A. I͡E Konversʹkyĭ & I. V. Khomenko (eds.) - 2004 - Vydavnycho-Polihrafichnyĭ T͡sentr "Kyïvsʹkyĭ Universytet".
     
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  45. Kantova antropolohii︠a︡: dz︠h︡erela, konsteli︠a︡t︠s︡iï, modeli: monohrafii︠a︡.V. P. Kozlovsʹkyĭ - 2014 - Kyïv: Vydavnychyĭ dim "Kyi︠e︡vo-Mohyli︠a︡nsʹka akademii︠a︡".
     
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  46.  11
    Comments on chyzhevs'kyi's historiography of philosophy in ukraine.Andrew Chrucky - manuscript
    Several months ago, after I volunteered to examine Dmytro Chyzhevs'kyi's works on the history of philosophy in Ukraine, I found myself with a dilemma. The first problem was that I did not possess a first-hand knowledge of Ukrainian literature to conceive independently a history of philosophy in Ukraine to act as a foil against Chyzhevs'kyi's views. The second problem was that my reading of Chyzhevs'kyi resulted in an unmanageable pile of criticism. The result is that what I have to say (...)
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  47. Filosofii͡a Polityky.B. A. Hai͡evsʹkyĭ - 2005 - Vyshcha Shkola.
  48. Simvolicheskai͡a Realnostʹ I Pravo.Vsevolod Rechyt͡sʹkyǐ - 2007 - Vntl-Klassika.
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  49. Rtags rigs kyi rnam gzhag.Mkhan-Chen Brtson-ʼgrus - 2016 - In Thub-Bstan-Brtson-ʼgrus (ed.), Rtags rigs kyi rnam gzhag Dge tshul Kā ri kā rtsa ʼgrel bcas bzhugs so. Snga-ʼgyur rig-mdzod rtsis-ʼphrul sde-tshan.
     
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  50. Ma ṇi bkaʼ ʼbum.Sroṅ-Btsan Sgam-Pos Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las. Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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