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Dargyay, et. al. (1977, 1998: p.7) convey a lineage of transmission and translation of Śīla, Sutrayana Buddhavacana and Six Pāramitā (viewed principally through the Mahayana teachings of Nāgārjuna), from Indian to Tibet (paṇḍit in this context denotes a Sanskrit scholar):

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  • Kamalaśīla
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  • Dargyay, et. al. (1977, 1998: p.7) convey a lineage of transmission and translation of Śīla, Sutrayana Buddhavacana and Six Pāramitā (viewed principally through the Mahayana teachings of Nāgārjuna), from Indian to Tibet (paṇḍit in this context denotes a Sanskrit scholar):
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abstract
  • Dargyay, et. al. (1977, 1998: p.7) convey a lineage of transmission and translation of Śīla, Sutrayana Buddhavacana and Six Pāramitā (viewed principally through the Mahayana teachings of Nāgārjuna), from Indian to Tibet (paṇḍit in this context denotes a Sanskrit scholar): The Indian pandits, represented mainly by Śāntarakṣita, Kamalaśīla, and his disciple Ye-śes-dbang-po, form a known group. These scholars were all defenders of the Madhyamaka school, which is based upon Nāgārjuna's teachings. First of all, however, they taught the ten rules of behaviour of the Buddhist ethics (śīla) and a summary of the teachings according to the canonic Sūtras of the Mahāyāna, as well as the virtuous works of the six pāramitās. These exercises are supposed to lead, in a long seemingly endless way, to the gradual ascent to the acquisition of higher intellectual abilities finally culminating in Buddhahood. This trend was intensified after the debate of bSam-yas had taken place in the years 792 to 794; the exact outcome of this debate is still debatable.
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