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7 This work is embedded in its refutation by Mang-thos Bsod-nams rnam-rgyal, alias Bkra-shis rnam-rgyal, alias the third Klong-chen-pa, the Gsang-sngags rnying-ma-pa'i ring-lugs-pa rnams-la rtsod-pa 'i-lan legs-par bshad-pa dri-med gangga'i chu-rgyun, contained in Two Refutations of Attacks on the Nying-ma-pa School, Ngagyur Nyingmay Sungrab, Vol. 2, Gangtok, 1971, pp. 1-95. The work is not dated, but Bkra-shis rnam-rgyal started it in Gnyal Yangs-pa-can and completed it in Rtses-thang monastery. 8 The text reads: mkhas-pa du-mas mdzad-pa-yi // brda-yi bstan-bcos grangs-mang yang // 'ga'-zhig eshig-rgyas dgos-don nyung // 'ga'-zhig gnyis ka ha cang bsdus // 'ga'-zhig yig-rnying dang mi-mthun // 'ga'-zhig sum-rtags sogs dang 'gal // de-phyir tshig-nyung don rgyas-pa'i // legs-bshad 'di ni bdag-gis byas // 9 'Jam-dbyangs bzhad-pa'i rdo-rje identified these also in his annotations on p. 565 of his edition of the MNMS. 10 Zhwa-lu Lo-tsā-ba was of course the teacher of Skyogs-ston Lo-tsa-ba, alias Smin-grub Lo-tsa-ba, Mi-bskyod rdo-rje's teacher of linguistics. The Za-ma-tog bkod-pa has been published in Tibeto-Sanskrit Lexicographical Materials, ed. Sonam Angdu, Vol. I, Leh, 1973, pp. 1-65. It was written in the year dngos-po (= the wood-dog year), that is, in 1514; Sonam Angdu's text is the Dga'-ldan phun-tshogs-gling print. The first blocks for this work seem to have been prepared by Rab-brtan lhun-po of Yar-stod who, in 1526, requested the aged Zhwa-lu Lo-tsa-ba to add notes to this work as well as to provide Sanskrit synonyms. The Za-ma-tog bkod-pa also served as a major source for Legs' Bod-kyi brda'i rnam-bshad smra-bali nyi-ma-las dper-briod me-tog-gi chun-po in The Literary Arts in Ladakh, Vol. V, Darjeeling, 1982, pp. 363-502. 11 For some preliminary remarks on this man and his oeuvre see my "Sa-skya Pandita.Kun-dga' rgyal-mtshan on the Typology of Literary Genres", forthcoming in Studien zur Indologie und Iranistik. His work on lexicography is briefly referred to by Dkon-mchog 'jigs-med dbang-po (Coll. Works, Vol. 7, New Delhi, 1971, p. 539). 12 Dung-dkar Blo-bzang 'phrin-las, op. cit., p. 62 may have had such a diffuseness in mind when he characterizes such writers as Mkhas-grub Dge-legs dpal-bzang po, Rin-spungs-pa Ngag-dbang 'jig-rten grags-pa, Bod-mkhas-pa Mi-pham dge-legs rnam-rgyal, and the fifth Dalai Lama as "delighting in not being quite easily understood and in somewhat elusive phrasing". In his view, these Tibetan authors on the whole emulated the Gauda school of Indian poetry and poetics. 13 See his Rgyan-gyi bstan-bcos me-long pan-chen bla-ma'i gsung-bzhin bkral-ba dbyangs-can ngag-gi rol-misho legs-bshad nor-bu'i 'byung-khung, Thimphu, 1976, p. 414 in his discussion of the illustrations to the leśalamkāra (Kavyädarsa II: 268-69).
Karl H. Potter (ed.), Indian Metaphysics and Epistemology. The Tradition of Nyaya-Vaisesika up to Gangesa. Princeton, Princeton University Press, 1977. XIII, 744 pp. $55.50 Karl H. Potter (ed.), Advaita Vedānta up to Samkara and His Pupils. Princeton, Princeton University Press, 1981. X, 636 pp. $36.00
The inaugural volume of The Encyclopedia of Indian Philosophies, the Bibliography of Indian Philosophies, was published in 1970 (cf. IIJ 16, pp. 145-147). The second volume, published in 1977, comprises the philosophers of the Nyāya-Vaiseșika school up to Gangesa, the founder of the Navyanyāya school, who flourished around A.D. 1350. The third volume, published in 1981, analyses the Advaita Vedānta philosophers Gaudapäda, Samkara, Mandana Misra and
Indo-Iranian Journal 28 (1985).
