Nirvana (Buddhism)

3057: 4214:. Pabongka Rinpoche: "The subject matter of these teachings can be included in the various paths of the three scopes. The small scope covers the causes to achieve the high rebirth states of the gods and humans: the ethics of abandoning the ten nonvirtues, etc. The medium scope includes the practices that will cause one to gain the definite excellence of liberation— such practices as abandoning four truths, engaging in , and the practice of the three high trainings. The great scope contains the practices that bring about the definite excellence of omniscience— such practices as the development of bodhichitta, the six perfections, etc. Hence, all this subject matter forms a harmonious practice that will take a person to enlightenment and should be understood as being completely without contradiction." 3046: 3749:"O good man! We speak of "Nirvana". But this is not "Great" "Nirvana". Why is it "Nirvana", but not "Great Nirvana"? This is so when one cuts away defilement without seeing the Buddha-Nature. That is why we say Nirvana, but not Great Nirvana. When one does not see the Buddha-Nature, what there is is the non-Eternal and the non-Self. All that there is is but Bliss and Purity. Because of this, we cannot have Mahaparinirvana, although defilement has been done away with. When one sees well the Buddha-Nature and cuts away defilement, we then have Mahaparinirvana. Seeing the Buddha-Nature, we have the Eternal, Bliss, the Self, and the Pure. Because of this, we can have Mahaparinirvana, as we cut away defilement." 1567:

affliction, whose nature is to be free from affliction, nibbana , without trouble, dispassion, purity, freedom, without attachment, the island, shelter (cave), protection, refuge, final end, the subduing of pride (or ‘intoxication’), elimination of thirst, destruction of attachment, cutting off of the round (of rebirth), empty, very hard to obtain, where there is no becoming, without misfortune, where there is nothing made, sorrowfree, without danger, whose nature is to be without danger, profound, hard to see, superior, unexcelled (without superior), unequalled, incomparable, foremost, best, without strife, clean, flawless, stainless, happiness, immeasurable, (a firm) standing point, possessing nothing.

2164:"no new life is formed after his decease-consciousness." Mahasi Sayadaw further states that nibbana is the cessation of the five aggregates which is like "a flame being extinguished". However this doesn't mean that "an arahant as an individual has disappeared" because there is no such thing as an "individual" in an ultimate sense, even though we use this term conventionally. Ultimate however, "there is only a succession of mental and physical phenomena arising and dissolving." For this reason, Mahasi Sayadaw holds that although for an arahant "cessation means the extinction of the successive rise and fall of the aggregates" this is not the view of annihilation ( 4572:

see clearly, and nothing seems imposing, since nothing is imposed from our part. When there is nothing we do not like, there is nothing to fear. Being free from fear, we are peaceful. There is no need to run away from anything, and therefore no need to run after anything either. In this way there is no burden. We can have inner peace, strength, and clarity, almost independent from circumstances and situations. This is complete freedom of mind without any circumstantial entanglement; the state is called "nirvana" . Someone who has reached this state has gone beyond our usual way of being imprisoned in habitual patterns and distorted ways of seeing these things."

4584:

new existence, there will be no new being or person. Instead of being reborn, the person 'parinirvāṇa-s', meaning in this context that the five aggregates of physical and mental phenomena that constitute a being cease to occur. This is the condition of 'nirvāṇa without remainder ' (nir-upadhiśeṣa-nirvāṇa/an-up ādisesa-nibbāna): nirvāṇa that comes from ending the occurrence of the aggregates (skandha/khandha) of physical and mental phenomena that constitute a being; or, for short, khandha-parinibbāna. Modern Buddhist usage tends to restrict 'nirvāṇa' to the awakening experience and reserve 'parinirvāṇa' for the death experience."

4693:

renounced for the superior attainment of buddhahood. The second attitude, classically articulated by the Lotus Sūtra, sees the goal of the disciple and the pratyeka-buddha as not true goals at all. The fact that the Buddha taught them is an example of his 'skill in means' (upaya-kauśalya) as a teacher. These goals are thus merely clever devices (upāya) employed by the Buddha in order to get beings to at least begin the practice of the path; eventually their practice must lead on to the one and only vehicle (eka-yāna) that is the mahāyāna, the vehicle ending in perfect buddhahood.

2313:) differs from the kinds of consciousness associated to the six sense media, which have a "surface" that they fall upon and arise in response to. In a liberated individual, this is directly experienced, in a way that is free from any dependence on conditions at all. In Thanissaro's view, the luminous, unsupported consciousness associated with nibbana is directly known by noble ones without the mediation of the mental consciousness factor in dependent co-arising, and is the transcending of all objects of mental consciousness. The British academic 1336: 1167:, a Theravada monk, translator and scholar, argues that various descriptions of nibbana from the early buddhist texts "convey a more concrete idea of the ultimate goal" which differs from mere cessation and "speak of Nibbana almost as if it were a transcendent state or dimension of being." Bodhi notes that nibbana is sometimes described as a base (ayatana), an unborn and unconditioned state (pada), a reality (dhamma), and an "element" (dhatu). This transcendent state is compared to the ocean, which is "deep, immeasurable, hard to fathom." 1358:, one in life, and one final nirvana upon death; the former is imprecise and general, the latter is precise and specific. The nirvana-in-life marks the life of a monk who has attained complete release from desire and suffering but still has a body, name and life. The nirvana-after-death, also called nirvana-without-substrate, is the complete cessation of everything, including consciousness and rebirth. This main distinction is between the extinguishing of the fires during life, and the final "blowing out" at the moment of death: 5735: 6795: 7089: 5747: 5846: 5720: 5683: 4224:

when there was no Mahayana at all. Hinayana sects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka. Today there is no Hinayana sect in existence anywhere in the world. Therefore, in 1950 the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hinayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc. This is the brief history of Theravada, Mahayana and Hinayana."

395: 1577: 4597:). Even when the Buddha spoke about this, he indicated that no words in our vocabulary could express what happens to an Arahant after his death. In reply to a Parivrājaka named Vaccha, the Buddha said that terms like 'born' or 'not born' do not apply in the case of an Arahant, because those things—matter, sensation, perception, mental activities, consciousness—with which the terms like 'born' and 'not born' are associated, are completely destroyed and uprooted, never to rise again after his death. ." 4087:"Monks, this Teaching so well proclaimed by me, is plain, open, explicit, free of patchwork. In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no (future) round of existence that can be ascribed to them. 12684: 12695: 4683:

not the partial, fragmented, discriminative (vi-) knowing (-ñana) which the word usually implies. Instead it must mean a knowing of a primordial, transcendent nature, otherwise the passage which contains it would be self-contradictory." They then give further context for why this choice of words may have been made; the passages may represent an example of the Buddha using his "skill in means" to teach Brahmins in terms they were familiar with.

4740:

enlightened activity to liberate beings for as long as samsara remains. Thus, those who accomplish the Great Vehicle do not abide in samsara due to their wisdom that sees its empty, illusory nature. Further, unlike those who attain the nirvana of the Lesser Vehicle to escape samsara, they do not abide in an isolated nirvana due to their compassion. For these reasons, in the Great Vehicle, nirvana is said to be "unlocated" or "nonabiding" (

10093: 10080: 3753:"O good man! "Nir" means "not"; "va" means "to extinguish". Nirvana means "non- extinction". Also, "va" means "to cover". Nirvana also means "not covered". "Not covered" is Nirvana. "Va" means "to go and come". "Not to go and come" is Nirvana. "Va" means "to take". "Not to take" is Nirvana." "Va" means "not fixed". When there is no unfixedness, there is Nirvana. "Va" means "new and old". What is not new and old is Nirvana. 4281:), in the pair, serenity and insight The word 'alone' actually excludes only that concentration with distinction ; for concentration is classed as both access and absorption Taking this stanza as the teaching for one whose vehicle is insight does not imply that there is no concentration; for no insight comes about with momentary concentration. And again, insight should be understood as the three contemplations of 10070: 6449:"(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." 4420:

same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving, with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.

1171: 2062:, who states that the question of what nirvana is "can never be answered completely and satisfactorily in words, because human language is too poor to express the real nature of the Absolute Truth or Ultimate Reality which is Nirvana." Rahula affirms that nibbana is most often described in negative terms because there is less danger in grasping at these terms, such as "the cessation of continuity and becoming ( 3953:(Skt; Jpn gedatsu ). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering, and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana, a state of perfect quietude, freedom, and deliverance." 3454: 4390:

commentators prefer to treat it as the negation of, or "departure from" (nikkhantatta), the entanglement (vāna) of craving, the derivation which is offered here. For as long as one is entangled by craving, one remains bound in saṃsāra, the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna, deliverance from the cycle of birth and death.

3431:), which prevent simultaneous and direct knowledge of all phenomena. Only Buddhas have overcome these obstructions and, therefore, only Buddhas have omniscience knowledge, which refers to the power of a being in some way to have "simultaneous knowledge of all things whatsoever". From the Mahāyāna point of view, an arhat who has achieved the nirvana of the 2096:) and that this "is operative in all spheres, including the highest state of spiritual development, namely, nirvana." According to Kalupahana "later scholars attempted to distinguish two spheres, one in which causation prevailed and the other which is uncaused. This latter view was, no doubt, the result of a confusion in the meanings of the two terms, 3787:'The Nirvana Sutra claims for nirvana the ancient ideas of permanence, bliss, personality, purity in the transcendental realm. Mahayana declares that Hinayana, by denying personality in the transcendental realm, denies the existence of the Buddha. In Mahayana, final nirvana is both mundane and transcendental, and is also used as a term for the 2043:(the end of his psycho-physical personality) because "we do not have the concepts or words to describe adequately the state of the emancipated person." This transcendent reality which our normal minds cannot grasp is not located in time or space, it is not causally conditioned, and beyond existence and non-existence. Because trying to explain 1299:, along with the assumptions of Jainism and the Upanishadic thought on the idea of personal liberation. As a result of this reaction, nirvana came to be seen as a state of mind, instead of a concrete place. Elements of this precanonical Buddhism may have survived the canonisation, and its subsequent filtering out of ideas, and re-appeared in 820:

argues that the early Buddhist association of 'blowing out' with the term arose in light of the way in which the processes of fire were viewed at that time - that a burning fire was seen as clinging to its fuel in a state of hot agitation, and that when going out the fire let go of its fuel and reached a state of freedom, cooling, and peace.

2406:. The Canon does not support the identification of the "luminous mind" with nirvanic consciousness, though it plays a role in the realization of nirvāṇa. Upon the destruction of the fetters, according to one scholar, "the shining nibbanic consciousness flashes out" of it, "being without object or support, so transcending all limitations." 4433:

the path leading to its cessation, these fires were extinguished. This process is the same for all who reach awakening, and the early texts term it either nirvāṇa or parinirvāṇa, the complete 'blowing out' or 'extinguishing' of the 'fires' of greed, aversion, and delusion. This is not a 'thing' but an event or experience.

3381:), which is the bodhisattva path to full Buddhahood. Thus, these three separate goals are not really different at all, the 'lesser' paths are actually just clever teaching devices used by Buddhas to get people to practice, eventually though, they will be led to the one and only path of Mahāyāna and full Buddhahood. 4003:, which is not found in any canonical source but is cited in other Buddhist texts — it states that the personality (pudgala) consists of the six elements (dhatu) of earth, water, fire, wind, space and consciousness; Schayer noted that it related to other ancient Indian ideas. Keith’s argument is also based on the 1780:, chapter I.v.6, Buddhaghosa identifies various options within the Pali canon for pursuing a path to nirvana. According to Gombrich, this proliferation of possible paths to liberation reflects later doctrinal developments, and a growing emphasis on insight as the main liberative means, instead of the practice of 4607:

fire gone out is not Nirvāṇa, but the 'being' composed of the Five Aggregates who realized Nirvāṇa. This point has to be emphasized because many people, even some great scholars, have misunderstood and misinterpreted this simile as referring to Nirvāṇa. Nirvāṇa is never compared to a fire or a lamp gone out.

2991:, a bodhisattva passes on to cessation just like an arhat (and thus ceases to help others). In this model, their only difference to an arhat is that they have spent aeons helping other beings and have become a Buddha to teach the Dharma. This model seems to have been influential in the early period of 4766:

of inherent existence; Thus, there is no way to cleanse the mind of those predispositions, which are like the flavor of garlic left in the vessel of the mind, until one removes all consciousnesses conceiving of inherent existence from the mind. First, the garlic must be removed; then, its odor can be

4682:

Ajahn Pasanno and Ajahn Amaro: "The Buddha avoided the nit-picking pedantry of many philosophers contemporary with him and opted for a more broad-brush, colloquial style, geared to particular listeners in a language which they could understand. Thus 'viññana' here can be assumed to mean 'knowing' but

4672:

Walpola Rahula: "Nirvāṇa is beyond all terms of duality and relativity. It is therefore beyond our conceptions of good and evil, right and wrong, existence and non-existence. Even the word 'happiness' (sukha) which is used to describe Nirvāṇa has an entirely different sense here. Sāriputta once said:

4655:

states that the state of being after death cannot be described as either being reborn after death, not being reborn, being and not being reborn, or neither being nor not being reborn. The sutra concludes: "Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having

4583:

Rupert Gethin: "Eventually 'the remainder of life' will be exhausted and, like all beings, such a person must die. But unlike other beings, who have not experienced 'nirvāṇa', he or she will not be reborn into some new life, the physical and mental constituents of being will not come together in some

4525:

Rupert Gethin: "Any person who attains nirvāṇa continues to think, speak, and act as other people do—with the difference that all his or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness,

4432:

Rupert Gethin: "Literally nirvāṇa means 'blowing out' or 'extinguishing' What the Pali and Sanskrit expression primarily indicates is the event or process of the extinction of the 'fires' of greed, aversion, and delusion. At the moment the Buddha understood suffering, its arising, its cessation, and

3170:

Buddhists who rejected earlier views which were based on an individual liberation aimed at a transcendent state, separated from the mundane sphere of human existence. Mahayana Buddhists rejected this view as inconsistent with the universalist Mahayana ideal of the salvation of all beings and with the

2606:

school interpreted nirvana as the single Absolute truth which constitutes "the negation, absence, cessation of all that constitutes the world in which we live, act and suffer". According to Thiện Châu, for the Pudgalavadins, nirvana is seen as totally different than the compounded realm, since it the

819:

argues that the term nibbāna was apparently derived etymologically from the negative prefix, nir, plus the root vāṇa, or binding: unbinding, and that the associated adjective is nibbuta: unbound, and the associated verb, nibbuti: to unbind. He and others use the term unbinding for nibbana. Ṭhānissaro

4616:

Richard Gombrich, who studied with Walpola Rahula, notes: "here is one point where the great scholar monk has let us down: his account of nirvana, in Chapter IV, is unclear and, to my mind, even at points self-contradictory In proclaiming (in block capitals) that 'Truth is', Rahula has for a moment

4571:

Ringu Tulku explains: "Someone who has attained the state of nirvana, will no longer react within the pattern of aversion and attachment. The way such a person sees things will be nondualistic and therefore non-conceptual. When this dual reaction is gone, nothing is haunting or fearful anymore. We

4491:

Rupert Gethin: "Like the Buddha, any person who attains nirvāṇa does not remain thereafter forever absorbed in some transcendental state of mind. On the contrary he or she continues to live in the world; he or she continues to think, speak, and act as other people do—with the difference that all his

2491:

and nir means negation. As there is no more new birth, it is called nirvana. Vana means bondage and nir means separation. As it is separation from bondage, it is called nirvana. Vana means all discomforts of life and death and nir means passing beyond. As it passes beyond all discomforts of life and

4409:

Rupert Gethin: "Literally nirvāṇa means 'blowing out' or 'extinguishing', although Buddhist commentarial writings, by a play on words, like to explain it as 'the absence of craving'. But where English translations of Buddhist texts have 'he attains nirvāṇa/parinirvāṇa', the more characteristic Pali

4399:

Buswell: "The Sanskrit term nirvana is an action noun signifying the act and effect of blowing (at something) to put it out, to blow out, or to extinguish, but the noun also signifies the process and outcome of burning out, becoming extinguished, cooling down, and hence, allaying, calming down, and

4223:

The Hinayana path is sometimes equated with the modern day Theravada tradition, a classification which the Theravada-tradition rejects. Walpola Rahula: "We must not confuse Hinayana with Theravada because the terms are not synonymous. Theravada Buddhism went to Sri Lanka during the 3rd Century B.C.

2037:'extinction', this does not mean that it is a kind of annihilation or a state of dormant nonentity, for this contradicts the statements of the Buddha that reject this interpretation. Jayatilleke holds that the early texts clearly proclaim that nothing can be said about the state of the Buddha after 1749:

It is called nibbana (extinction) because it has gone away from (nikkhanta), has escaped from (nissata), is dissociated from, craving, which has acquired in common usage the name ‘fastening (vana)’ because, by ensuring successive becoming, craving serves as a joining together, a binding together, a

1399:

And what, monks, is the Nibbana element with residue remaining? Here, a monk is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through

856:(causality). They saw a problem that considering nirvana as extinction or liberation presupposes a "self" to be extinguished or liberated. However other Buddhist scholars, such as Takasaki Jikidō, disagreed and called the Matsumoto proposal "too far and leaving nothing that can be called Buddhist". 4662:

stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply.

4606:

Walpola Rahula: "An Arahant after his death is often compared to a fire gone out when the supply of wood is over, or to the flame of a lamp gone out when the wick and oil are finished. Here it should be clearly and distinctly understood, without any confusion, that what is compared to a flame or a

1414:

or aggregates are the bundles of firewood that fuel the three fires. The Buddhist practitioner ought to "drop" these bundles, so that the fires are no longer fueled and "blow out". When this is done, the bundles still remain as long as this life continues, but they are no longer "on fire." Collins

4692:

Rupert Gethin: The Mahāyāna sūtras express two basic attitudes towards . The first is that the path of the disciple and the path of the pratyeka-buddha do lead to a kind of awakening, a release from suffering, nirvāna, and as such are real goals. These goals are, however, inferior and should be

4553:

fear are absent from the enlightened mind. Saints in many religious traditions exhibit some or all of these qualities, and ordinary people also possess them to some degree, although imperfectly developed. An enlightened person, however, such as a Buddha or an Arhat, possesses them all completely."

4552:

Damien Keown states: "It is clear that nirvana-in-this-life is a psychological and ethical reality, a transformed state of personality characterized by peace, deep spiritual joy, compassion, and a refined and subtle awareness. Negative mental states and emotions such as doubt, worry, anxiety, and

4419:

Gombrich: "I hope it is not too farfetched to suggest that this may have contributed to an important development in the Mahayana: that it came to separate nirvana from bodhi, 'awakening' to the truth, Enlightenment, and to put a lower value on the former. Originally nirvana and bodhi refer to the

2615:

Absolute truth is the definitive cessation of all activities of speech (vac) and of all thoughts (citta). Activity is bodily action (kayakarman): speech (vac) is that of the voice (vakkarman); thought is that of the mind (manaskarman). If these three (actions) cease definitively, that is absolute

1962:

tradition identifies four progressive stages. The first three lead to favorable rebirths in more pleasant realms of existence, while the last culminates in nirvana as an Arahat who is a fully awakened person. The first three are reborn because they still have some of the fetters, while arhat has

1566:

the end, (the place, state) without corruptions, the truth, the further (shore), the subtle, very hard to see, without decay, firm, not liable to dissolution, incomparable, without differentiation, peaceful, deathless, excellent, auspicious, rest, the destruction of craving, marvellous, without

968:

was said to lead to the extinction of the three fires, and then proceed to the cessation of all discursive thoughts and apperceptions, then ceasing all feelings (happiness and sadness). According to Collins, "the most common thing said about nirvana in Buddhist texts is that it is the ending of

4735:

Rupert Gethin states: "For the Mahayana becoming a Buddha generally involves attaining what is characterized as the 'unestablished' or 'non-abiding' (apratiṣṭhita) nirvāṇa: on the one hand the knowledge of a buddha that sees emptiness, is not 'established' in saṃsāra (by seizing on birth as an

2070:)." Rahula also affirms however that nibbana is not a negative or an annihilation, because there is no self to be annihilated and because 'a negative word does not necessarily indicate a negative state'. Rahula also notes that more positive terms are used to describe nibbana such as "freedom" ( 1679:

describes it in numerous ways, such as immeasurable, superior to everything, as not past, present or future, as neither arisen nor not-arisen and as neither within nor without. Cousins also notes that "suggestively, however, it may be reckoned as nama (name) rather than rupa. This does seem to

1405:

And what, monks, is the Nibbana element without residue remaining? Here, a monk is an arahant ... one completely liberated through final knowledge. For him, here in this very life, all that is felt, not being delighted in, will become cool right here. That, monks, is called the Nibbana element

4739:

Duckworth: The Lesser Vehicle does not result in the practitioner becoming a complete buddha; rather, the aim is to achieve a personal nirvana that is the total extinction of existence. The Great Vehicle, however, does result in becoming a complete buddha. A buddha remains actively engaged in

4724:

The Padmakara Translation Group states: "It is important to realize that the term is understood differently by the different vehicles: the nirvana of the Basic Vehicle, the peace of cessation that an Arhat attains, is very different from a Buddha's "nondwelling" nirvana, the state of perfect

4440:

Paul Williams: "Nirvana is broadly speaking the result of letting-go, letting-go the very forces of craving which power continued experiences of pleasure and inevitably suffering throughout this life, death, rebirth, and redeath. That, in a nutshell, is what nirvana is. It is the complete and

4317:

The option expressed by SN i.13 is the basis for the entire rest of the Visuddhimagga's exposition. It is the very first paragraph of the Visuddhimagga and states: "When a wise man, established well in virtue, develops consciousness and understanding, then as a bhikku ardent and sagacious, he

2036:

Buddhist philosopher, holds that nirvana must be understood by a careful study of the Pali texts. Jayatilleke argues that the Pali works show that nirvana means 'extinction' as well as 'the highest positive experience of happiness'. Jayatilleke writes that despite the definition of nirvana as

1201:

tradition. Schayer argued that the Theravada and Mahayana traditions could be "divergent, but equally reliable records" of a now lost pre-canonical Buddhism. The Mahayana tradition may have preserved some very old, pre-canonical teachings, which was mostly (but not completely) left out of the

579:

is part of an extensive metaphorical structure that was probably established at a very early age in Buddhism. It is "the most common term used by Buddhists to describe a state of freedom from suffering and rebirth," but its etymology may not be conclusive for its meaning. Different Buddhist

740:

as "to blow", giving a meaning of "blowing out" or "quenching". It is seen to refer to both to the act and the effect of blowing (at something) to put it out, but also the process and outcome of burning out, becoming extinguished. The "blowing out" does not mean total annihilation, but the

4389:

Bhikkhu Bodhi: "Etymologically, the word nibbāna — the Pali form of the better known Sanskrit nirvāṇa — is derived from a verb nibbāti meaning "to be blown out" or "to be extinguished." It thus signifies the extinguishing of the worldly "fires" of greed, hatred, and delusion. But the Pali

4359:

Verse 290 of this sutta is translated as: "The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of

4567:

Phillip Moffitt states: "Nibbana literally means "cooled" and is analogous to a fire that's no longer burning. Thus, when there is cessation, your mind no longer burns in response to the arising of pleasant and unpleasant in your life; it isn't reactive or controlled by what you like or

3056: 1400:

final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable, still feels pleasure and pain. It is the destruction of lust, hatred, and delusion in him that is called the Nibbana element with residue remaining.

945: 1494:(emptiness or nothingness). Madhyamika Buddhist texts call this as the middle point of all dualities (Middle Way), where all subject-object discrimination and polarities disappear, there is no conventional reality, and the only ultimate reality of emptiness is all that remains. 4673:'O friend, Nirvāṇa is happiness! Nirvāṇa is happiness!' Then Udāyi asked: 'But, friend Sāriputta, what happiness can it be if there is no sensation?' Sāriputta's reply was highly philosophical and beyond ordinary comprehension: "That there is no sensation itself is happiness'." 4492:

or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness, and wisdom. This condition of having extinguished the defilements can be termed 'nirvāṇa with the remainder ' (

5209: 3516:). This doctrine is interpreted in different ways by the different Mahāyāna traditions. According to Reginald Ray, it is "the body of reality itself, without specific, delimited form, wherein the Buddha is identified with the spiritually charged nature of everything that is." 3486:

terms, viewing his visible manifestations as projections from its nirvanic state. According to Etienne Lamotte, Buddhas are always and at all times in nirvana, and their corporeal displays of themselves and their Buddhic careers are ultimately illusory. Lamotte writes of the

1283:. It was not a purely psychological idea, but a concept described in terms of Indian cosmology and a related theory of consciousness. All Indian religions, over time, states Lindtner evolved these ideas, internalizing the state but in different ways because early and later 4441:

permanent cessation of samsara, thence the cessation of all types of suffering, resulting from letting-go the forces which power samsara, due to overcoming ignorance (thence also hatred and delusion, the 'three root poisons') through seeing things the way they really are."

3491:

They are born, reach enlightenment, set turning the Wheel of Dharma, and enter nirvana. However, all this is only illusion: the appearance of a Buddha is the absence of arising, duration and destruction; their nirvana is the fact that they are always and at all times in

2176:). Mahasi also affirms that even though nibbana is the "cessation of mind, matter, and mental formations" and even the cessation of "formless consciousness", it is not nothing, but it is an "absolute reality" and he also affirms that "the peace of nibbana is real." 4410:

or Sanskrit idiom is a simple verb: 'he or she nirvāṇa-s' or more often 'he or she parinirvānṇa-s' (parinibbāyati). What the Pali and Sanskrit expression primarily indicates is the event or process of the extinction of the 'fires' of greed, aversion, and delusion."

4709:

Thubten Thardo (Gareth Sparham) states: "The term "non-abiding nirvāṇa" indicates that a fully awakened buddha is utterly free from saṃsāra, yet due to compassion has not entered into a more restricted form of nirvāṇa that precludes continued activity within the

783:

According to Gombrich, the number of three fires alludes to the three fires which a Brahmin had to keep alight, and thereby symbolise life in the world, as a family-man. The meaning of this metaphor was lost in later Buddhism, and other explanations of the word

3324:

has various aspects: a negative aspect which is free from discrimination that binds one to samsara and positive and dynamic aspects which intuitively cognize the Absolute and give a Buddha "access to the Absolute without yielding efficacy in the relative."

2479:, it is called nirvana. As there is separation (viyoga) from bad odor (durgandha), it is called nirvana. As there is separation from destinies (gati), it is called nirvana. Vana means forest and nir means escape. As it is the escape from the forest of the 2386:(dharma body) is "a luminous, radiant and clear Buddha figure free of all defilements and situated within the body of the meditator." This view has been strongly criticized as "insulting the Buddha’s teaching" and "showing disrespect to the Pali canon" by 2213:"non-manifest" consciousness which is said to be 'luminous'. In one interpretation, the "luminous consciousness" is identical with nibbana. Others disagree, finding it to be not nibbana itself, but instead to be a kind of consciousness accessible only to 888:, freedom of mind; it is the qualified freedom from suffering, attained through the practice of dhyane (meditation, samādhi). Vetter translates this as "release of the heart" which means conquering desire thereby attaining a desire-less state of living. 3861:

According to Gombrich, the use of the term "three fires" alludes to the three fires which a brahmin householder had to keep alight, and tend daily. In later Buddhism, the origin of this metaphor was forgotten, and the term was replaced with "the three

1541:

Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this

5485: 2203:, as well as among some modern Theravada scholars, there are alternative interpretations which differ from the traditional orthodox Theravada view. These interpretations see nibbana as equivalent in some way with either a special kind of mind ( 2900:

held that there were two aspects of a Buddha's attainment: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through his skillful means. For the Mahāsāṃghikas, the historical

4400:

also taming, making docile. Technically, in the religious traditions of India, the term denotes the process of accomplishing and experiencing freedom from the unquenchable thirst of desire and the pains of repeated births, lives, and deaths.

4783:

Rather, one begins abandoning the obstructions to omniscience on the eighth bodhisattva ground, and continues to do so on the ninth and tenth, these three being called the 'three pure grounds" because the afflictive obstructions have been

2536:)." Because the Sarvastivadins held that all dharmas exist in the three times, they saw the destruction of defilements as impossible and thus "the elimination of a defilement is referred to as a ‘separation’ from the series." Soonil adds: 898:

Ceto-vimutti becomes permanent, only with the attainment of pañña-vimutti. According to Gombrich and other scholars, this distinction may be a later development within the canon, reflecting a growing emphasis in earliest Buddhism on

2483:, it is called nirvana. Vana means weaving and nir means negation. As there is no weaving, it is called nirvana. In a way that one with thread can easily be woven while one without that cannot be woven, in that way one with action ( 1762:

is "apprehendable by the means, in other words, by the way that is appropriate to it, ." Buddhaghosa also argues that if nibbana were a mere absence or a nothingness, it would follow that the Buddhist path would be meaningless.

4713:

Erik Pema Kunsang states (based on teachings by Tulku Orgyen Rinpoche and Chokyi Nyima Rinpoche): "The lesser nirvana refers to the liberation from cyclic existence attained by a hinayana practitioner. When referring to a buddha,

3566:

doctrine of an 'essential nature' in every living being is equivalent to 'Self', and it contradicts the "no self" (or no soul, no atman, anatta) doctrines in a vast majority of Buddhist texts, leading scholars to posit that the

4098:

Both the stream-enterer and the once-returner abandon the first three fetters. What distinguishes these stages is that the once-returner additionally attenuates lust, hate and delusion, and will necessarily be reborn only once

1373:, and a "residue of fuel", which however is not "burning". Nirvana-in-this-life is believed to result in a transformed mind with qualities such as happiness, freedom of negative mental states, peacefulness and non-reactiveness. 4276:

In the Paramattha-mañjūsā (the Visuddhimagga commentary), vv. 9-10, it adds the following caveat regarding this option of "insight alone": "The words 'insight alone' are meant to exclude, not virtue, etc., but serenity (i.e.,

4436:

Paul Williams: " means 'extinguishing', as in 'the extinguishing of a flame', and it signifies soteriologically the complete extinguishing of greed, hatred, and fundamentally delusion (i.e. ignorance), the forces which power

4007:

as well as "passages where we have explanations of Nirvana which echo the ideas of the Upanishads regarding the ultimate reality." He also refers to the doctrine of "a consciousness, originally pure, defiled by adventitious

2247:) and radiant, and though it is tangled or "darkened" in samsara, it is not destroyed. This mind is unconditioned, deathless and an independent reality. According to Bua, this mind is impure, but when it is purified of the 2532:) of suffering and the other noble truths." Soonil explains the Sarvastivada view of nirvana as "the perpetual separation of an impure dharma from a series of aggregates through the antidote, ‘acquisition of disjunction’ ( 4755:

Translator Jeffrey Hopkins provides the following analogy:"If you put garlic in a vessel, it deposits some of its odor in the vessel itself; Thus when you seek to clean the vessel, it is necessary to first remove the

1558:

the third noble truth of cessation (associated with nirvana) is defined as: "the fading away without remainder and cessation of that same craving, giving it up, relinquishing it, letting it go, not clinging to it."

2263:, a modern scholar-monk who is widely seen as the most influential authority on Buddhist doctrine in Thailand, has played a prominent role in arguing against the views of Maha Bua, strictly basing his views on the 4379:

Buswell: "It is found in dictionaries as an English word, nirvana, and has acquired a patina that makes many assume its meaning is obvious. Yet, it is a word about which Buddhists themselves have never reached

3012:), a bodhisattva is "able to do nothing more for gods or for men" and therefore he seeks to obtain "wisdom similar to but slightly inferior to that of the Buddhas, which allows him to remain for a long time in 2397:

A related idea, which finds no explicit support in the Pali Canon without interpretation, and is the product of contemporary Theravada practice tradition, despite its absence in the Theravada commentaries and

3175:

school also had a hand in developing this idea, due to their rejection of dualistic concepts which separated samsara and nirvana and their promotion of a form of liberation which was totally without duality.

1690:(unconditioned phenomenon) and they argue that nibbana is unitary (cannot be divided). Unlike other schools, they do not recognize different unconditioned phenomena or different types of nirvana (such as the 2487:) and defilements (klesa) can easily be woven into life and death while an asaiksa who is without any action and defilements cannot be woven into life and death. That is why it is called nirvana. Vana means 992:) and refers to a condition "where there is no death, because there is also no birth, no coming into existence, nothing made by conditioning, and therefore no time." Nirvana is also called "unconditioned" ( 2975:

Buddhist schools. Mahāyāna Buddhism is a diverse group of various Buddhist traditions and therefore there is no single unified Mahāyāna view on nirvāṇa. However, it is generally believed that remaining in

8083:

Liu, Ming-Wood. The Yogaacaaraa and Maadhyamika Interpretation of the Buddha-nature Concept in Chinese Buddhism, Philosophy East and West, Volume 35, no. 2, April 1985 P.171-192 © by University of Hawaii

4205:

The Tibetan teacher Pabongka Rinpoche presents the path in three levels (or scopes. The first stage indicates a level of understanding or ethical conduct for non-Buddhists, and the second two stages are

1021:

which denies any view about the existence of the Buddha after his final bodily death, all positions (the Buddha exists after death, does not exist, both or neither) are rejected. Likewise, another sutta

4721:

Thrangu Rinpoche states: "The samadhi with the union of samatha and vipasyana fully developed will free one from the bondage of samsara so one attains a state of nonabiding nirvana, which is Buddhahood.

2047:

by means of logic is impossible, the only thing to be done is to explain how to reach it, instead of dwelling on what it "is". Explaining what happens to the Buddha after nibbana is thus said to be an

5839: 2544:), through the power of knowledge that terminates the junction between that defilement and the series of aggregates. By reason of this separation, then, there arises ‘the acquisition of disjunction’ ( 2085:

has defended the traditional Theravada view which sees nirvana as "a reality transcendent to the entire world of mundane experience, a reality transcendent to all the realms of phenomenal existence."

1770:

extending often over a number of years. To be committed to this path already requires that a seed of wisdom is present in the individual. This wisdom becomes manifest in the experience of awakening (

3121:

in order to help sentient beings, while still being in a kind of nirvana. The Mahāyāna path is thus said to aim at a further realization, namely an active Buddhahood that does not dwell in a static

5725: 5723: 2160:)" and "the complete annihilation of the three cycles of defilement, action, and result of action, which all go to create mind and matter, volitional activities, etc." He further states that for 2602:

Thus for the Sautrantikas, nirvana was simply the "non-arising of further latent defilement when all latent defilements that have been produced have already been extinguished." Meanwhile, the

8074:

Hurley, Scott, The doctrinal transformation of twentieth-century Chinese Buddhism: Master Yinshun’s interpretation of the tathagatagarbha doctrine, Contemporary Buddhism, Vol. 5, No. 1, 2004.

4736:

individual being, for example), on the other hand the great compassion of a buddha prevents the complete turning away from saṃsāra. So ultimately he abides neither in saṃsāra nor in nirvāṇa."

3158:

is "a nirvana that is not permanently established in, or bound to, any one realm or sphere of activity". This is contrasted with a kind of nirvana which is "permanently established or fixed (

9443: 4344:

translate SN i.53 as: "He who is possessed of constant virtue, who has understanding, and is concentrated, who is strenuous and diligent as well, will cross the flood so difficult to cross.

1316:

that the Buddha held this view, at best it only shows that "some of the early Buddhists were influenced by their Brahminic peers". Wynne concludes that the Buddha rejected the views of the

848:(not atman). Swanson stated that some Buddhism scholars questioned whether 'blowing out' and 'extinction' etymologies are consistent with the core doctrines of Buddhism, particularly about 3701:, the nature of phenomena, or a nonimplicative negation). Then there are those who see it as the non-dual union of the mind's unconditioned emptiness and conditioned lucidity (the view of 1307:, who tried to harmonize these different ideas. According to Lindtner, this lead him to taking a "paradoxical" stance, for instance regarding nirvana, rejecting any positive description. 1212:

had similar ideas about nirvana, citing sources which speak of an eternal and "invisible infinite consciousness, which shines everywhere" as point to the view that nirvana is a kind of

9242: 4777:, one cannot begin to remove the obstructions to omniscience. Since this is the case, a practitioner cannot begin overcoming the obstructions to omniscience on any of the seven first 9191: 3759:"O good man! What has cut away defilement is no Nirvana. What calls forth no defilement is Nirvana. O good man! The All-Buddha-Tathagata calls forth no defilement. This is Nirvana. 3896:

or aggregates are the bundles of firewood that fuel the three fires. The Buddhist practitioner ought to "drop" these bundles, so that the fires are no longer fueled and "blow out".

4461:

Donald Lopez states: "Two types of nirvana are described. The first is called 'nirvana with remainder.' The second type is called 'nirvana without remainder', or final nirvana."

4308:

Verse 262 of this sutta is translated as: "Action, clear-knowing, & mental qualities, virtue, the highest life: through this are mortals purified, not through clan or wealth.

4549:

Walpola Rahula states: "He who has realized the Truth, Nirvāṇa, is (...) joyful, exultant, enjoying the pure life, his faculties pleased, free from anxiety, serene and peaceful."

2560:) which perpetually protects a series of dharmas from defilements in the past, present and future. Their interpretation of nirvana became an issue of debate between them and the 2417:. Brahmāli concludes that the "most reasonable interpretation" of final nibbāna is "no more than the cessation of the five khandhas." Brahmāli also notes that there is a kind of 493:

has commonly been interpreted as the extinction of the "three fires" (in analogy to, but rejecting, the three sacrificial fires of the Vedic ritual), or "three poisons", greed (

3974:) do condition here each other (verse 2 & 3). In verse 21 and 22, it is stated that consciousness comes into the mother's womb, and finds a resting place in mind-and-body. 3435:

will still have certain subtle obscurations that prevent the arhat from realizing complete omniscience. When these final obscurations are removed, the practitioner will attain

2980:

in order to help other beings is a noble goal for a Mahāyānist. According to Paul Williams, there are at least two conflicting models on the bodhisattva's attitude to nirvāṇa.

3757:"O good man! Va means "is". What is not "is" is Nirvana. Va means harmony. What has nothing to be harmonised is Nirvana. Va means suffering. What has no suffering is Nirvana. 975:)." According to Collins, the term is also widely used as a verb, one therefore "nirvanizes." A synonym widely used for nirvana in early texts is "deathless" or "deathfree" ( 2168:) since there is ultimately no individual to be annihilated. Mahasi further notes that "feeling ceases with the parinibbāna of the Arahant" and also that "the cessation of 1799:). According to Dhammapala, nibbana is an objective reality which is the opposite of samsara. Nibbana has its own nature (sabhava) which is unlike all conditioned phenomena. 1061:, one remains bound in saṃsāra, the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna, deliverance from the cycle of birth and death." 8987: 4593:

Walpola Rahula: "Now another question arises: What happens to the Buddha or an Arahant after his death, parinirvāṇa? This comes under the category of unanswered questions (

1701:

As noted by Thiện Châu, the Theravadins and the Pudgalavadins "remained strictly faithful to the letter of the sutras" and thus held that nirvana is the only unconditioned

3562:, at its earliest probably appeared about the later part of the 3rd century CE, and is verifiable in Chinese translations of 1st millennium CE. Most scholars consider the 4718:

is the great nondwelling state of enlightenment which falls neither into the extreme of samsaric existence nor into the passive state of cessation attained by an arhant."

4246:

The names of the founders of Hindu philosophy, along with Rishaba of Jainism, as well as Shiva and Vishnu, are found in the Chinese versions of the Mahaparinirvana Sutra.

4728:

Peter Harvey states: "An advanced Bodhisattva who has experienced Nirvana does not rest content with this. He turns again to samsara in the service of others, which the

894:, freedom through understanding (prajña); it is the final release from suffering and the end of rebirth, attained through the practice of insight meditation (vipassanā). 4824:

Robert Sharf notices that "experience" is a typical modern, western word. In the 19th century, "experience" came to be seen as a means to "prove" religious "realities".

1182:

tradition, liberated beings abide in an actual realm (loka) or abode (sila) associated with nirvana. Some scholars have argued that early Buddhism held a similar view.

1369:), "nirvana with remainder", "nirvana with residue." Nirvana is attained during one's life, when the fires are extinguished. There is still the "residue" of the five 3096:) schools which are said to only work towards their own personal liberation. From this perspective, the hinayana path only leads to one's own liberation, either as 440:) is the extinguishing of the passions, the "blowing out" or "quenching" of the activity of the grasping mind and its related unease. Nirvana is the goal of many 4803:

Vetter, Gombrich, and Bronkhorst, among others, notes that the emphasis on "liberating insight" is a later development. In the earliest Buddhism, the practice of

2879:

to be born into the world and thus when they die and enter nirvana, this is only a fiction. In reality, the Buddha remains in the form of a body of enjoyment (

8199: 1523:

view and its metaphors. While in Vedic religion, the fire is seen as a metaphor for the good and for life, Buddhist thought uses the metaphor of fire for the

3019:

The second model is one which does not teach that one must postpone nirvāṇa. This model eventually developed a comprehensive theory of nirvāṇa taught by the

7836:

McClintock, Sara L. Omniscience and the Rhetoric of Reason: Santaraksita and Kamalasila on Rationality, Argumentation, and Religious Authority, 2010, p. 37.

3916:"Calming of all conditioned things, giving up of all defilements, extinction of "thirst", detachment, cessation, Nibbāna." (Saṃyutta-nikāya I (PTS), p. 136) 3320:

According to Sponberg, in Yogacara, the Buddha's special wisdom that allows participation in both nirvana and samsara, termed non-discriminating cognition (

3090:, the ‘localized’, lesser nirvana. According to the classic Indian theory, this lesser, abiding nirvana is achieved by followers of the "inferior" vehicle ( 1030:

saying that asking the question "is there anything else?" after the physical death of someone who has attained nirvana is conceptualizing or proliferating (

4051:

According to Peter Harvey, the Theravada-tradition tends to minimize mystical tendencies, but there is also a tendency to stress the complete otherness of

10834: 4854:

Gethin footnote: Also Śrīmālādevī 78–94; and Lankāvatāra Sūtra 63; cf. Herbert V. Guenther (trans.), The Jewel Ornament of Liberation (London, 1970), 4–6.

3721:

as a kind of Absolute which "is empty of adventitious defilements which are intrinsically other than it, but is not empty of its own inherent existence".

1511:

Just as an oil-lamp burns because of oil and wick, but when the oil and wick are exhausted, and no others are supplied, it goes out through lack of fuel (

1097:). In later Buddhism, dhyana practice was deemed sufficient only for the extinguishing of passion and hatred, while delusion was extinguished by insight. 692:

The ideas of spiritual liberation using different terminology, is found in ancient texts of non-Buddhist Indian traditions, such as in verse 4.4.6 of the

4658:

Even so any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a

2611:) realm where no compounded things exist, and it is also beyond reasoning and expression. One of the few surviving Pudgalavada texts defines nirvana as: 11749: 10224: 4732:

calls his 'non-abiding' (apratiṣṭhita) Nirvana, not clinging either to samsara or to Nirvana as something supposedly separate from this (Nagao, 1991)."

417: 64: 1515:), so the monk … knows that after the break-up of his body, when further life is exhausted, all feelings which are rejoiced in here will become cool. 3270:

In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (

9642: 5222:

means "to blow out" or "to extinguish, " not transitively, but as a fire ceases to draw. Deprived of fuel, the fire goes out, and this is nirvana..

3187:

seems to be a Yogacara innovation. According to Gadjin Nagao, the term is likely to be an innovation of the Yogacaras, and possibly of the scholar

2456:

schools gave different meaning and interpretations of the term, moving away from the original metaphor of the extinction of the "three fires". The

9462: 3925:: "Where there is nothing; where naught is grasped, there is the Isle of No-Beyond. Nirvāṇa do I call it—the utter extinction of aging and dying." 685:, the Buddhists, and certain Hindu traditions, and the term may have been imported into Buddhism with much of its semantic range from these other 11753: 2255:

also publicly argued (in a newspaper in 1972) that one could meet with and discuss the teachings with arahants and Buddhas of the past (and that

1206:, who saw the early Buddhist view of nirvana as being similar (but not the same) as some Brahamanical views of an eternal and absolute reality. 1015:

about the metaphysical nature of nirvana, since they seem to hold that metaphysical speculation is an obstacle to the goal. Kasulis mentions the

6474:"(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon." 4108:

A number of the suttas referenced below as well as Buddhaghosa himself refer not explicitly to nirvana but to "the path of purification" (Pali:

3771: 3741: 11977: 9024:

Arahattamagga, Arahattaphala: the Path to Arahantship – A Compilation of Venerable Acariya Maha Boowa's Dhamma Talks about His Path of Practice

1202:

Theravada canon. Schayer saw nirvana as an immortal, deathless sphere, and as a transmundane reality. Schayer's position was also defended by

9257: 3171:

absolutist non-dual Mahayana perspective that did not see an ultimate distinction between samsara and nirvana. Sponberg also notes that the

1477:

means there is no abiding self or soul in any being or a permanent essence in any thing. This interpretation asserts that all reality is of

907:; it may also reflect a successful assimilation of non-Buddhist meditation practices in ancient India into the Buddhist canon. According to 756:, "to blow out", has commonly been interpreted as the extinction of the "three fires", or "three poisons", namely of passion or sensuality ( 10194: 9224: 8702:

Gregory, Peter N. (1991), "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind", in Peter N. Gregory (ed.),

13579: 12732: 4905:

Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.

5494:, pp. 123–124, Swanson cites Matsumoto Shiro (1989), Engi to ku-Nyoraizo shiso hihan , Tokyo Daizo Shuppan, pages 191-192, 195–219. 1216:. A similar view was defended by M. Falk, who held that the nirvanic element, as an "essence" or pure consciousness, is immanent within 10302: 9860: 9022: 4634:

teaches that to state that a person who attains nirvana "does not exist" after death is not the correct view; the correct view is that

358: 10037: 3548:

suggest, states Paul Williams, that 'all sentient beings contain a Tathagata' as their 'essence, core or essential inner nature'. The

561:, as the quenching of the burning mind, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is 10059: 9807: 9010: 4063:

provides good grounds for this minimalistic approach, bit it also contains material suggestive of a Vijnavada-type interpretation of

2475:(klesanirodha), it is called nirvana. As it is the extinction of the triple fires, it is called nirvana. As it is the tranquility of 2066:)", "the abandoning and destruction of desire and craving for these five aggregates of attachment", and "the extinction of "thirst" ( 713: 13674: 1087:

According to Collins, nirvana is associated with a meditative attainment called the 'Cessation of Perception/Ideation and Feeling' (

13960: 9970: 4522:

Damien Keown: "Nirvana involves a radically transformed state of consciousness which is free of the obsession with 'me and mine'."

12569: 12021: 9591: 7819:

Suguro, Shinjo; Nichiren Buddhist International Center, trans. (1998), Introduction to the Lotus Sutra, Jain Publishing Company,

580:

traditions have interpreted the concept in different ways, without reaching consensus over its meaning. Various etymologies are:

12224: 10204: 9687: 7973:, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on 4444:

Donald Lopez: " is used to refer to the extinction of desire, hatred, and ignorance and, ultimately, of suffering and rebirth."

3571:

were written to promote Buddhism to non-Buddhists. The Mahāyāna tradition thus often discusses nirvana with its concept of the

1537:. The fire sermon describes the end of the "fires" with a refrain which is used throughout the early texts to describe nibbana: 7981:

and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous."

4068: 4038:

as "the highest happiness", an enduring happiness qualitatively different from the limited, transitory happiness derived from

2987:

and it states that a bodhisattva postpones their nirvāṇa until they have saved numerous sentient beings, then, after reaching

2855:

was fundamentally inferior to that of the Buddhas. Regarding the nirvana reached by the Buddha, they held that his longevity (

1485:. In Buddhist thought, this must be overcome, states Martin Southwold, through "the realization of anatta, which is nirvana". 1271:

According to Christian Lindtner, the original and early Buddhist concepts of nirvana were similar to those found in competing

13939: 9456: 9004: 8886: 8809: 8743: 8722: 8507: 8497: 8476: 8455: 8417: 8177: 7950: 7884: 7768: 6531: 6504: 6463: 6438: 6418: 5459: 5325: 5130: 5109: 5088: 5043: 4898: 3875:, the great Theravada commentator, ignored the original etymological meaning of the word, and presented an interpretation of 2009:

lead, if developed, to the level of non-returning. At that point of contemplation, which is reached through a progression of

9574: 8820: 2294:". Citing another passage from the canon which mentions a "consciousness that is signless, boundless, all-luminous" (called 10387: 10229: 4472:, the result of past grasping, still remain for him; the second is described as 'without remainder of what is grasped at' ( 3618:

and as a non implicative negation (a negation which leaves nothing un-negated). According to Karl Brunnholzl, early Indian

3575:, the innate presence of Buddhahood. According to Alex Wayman, Buddha nature has its roots in the idea of an innately pure 1766:

According to Buddhaghosa, nibbāna is achieved after a long process of committed application to the path of purification, a

1750:

lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of being.

7738:

Sponberg, Alan, Dynamic liberation in Yogacara Buddhism, The Journal of the International Association of Buddhist Studies.

7112: 4447:

Damien Keown states: "When the flame of craving is extinguished, rebirth ceases, and an enlightened person is not reborn."

1449:." Rahula's view, states Gombrich, is not accurate summary of the Buddhist thought, and mirrors the Upanishadic thought. 12564: 8670:], Symposien zur Buddhismusforschung (in German), vol. IV, Gottingen: Vandenhoeck and Ruprecht, pp. 237–259 4168:

These four stages are: Stream-enterer (Sotapanna), Once returner (Sakadagami), Non-returner (Anagami), Worthy one (Arhat)

2228:

taught an idea called "original mind" which when perfected is said to exist as a separate reality from the world and the

2947:, all dharmas are conventional and thus unreal (even the absolute was held to be contingent or dependent) while for the 2832:(person) cannot actually be said to be existent nor non-existent and it is neither the same nor different than nirvana. 2092:

has taken a different position, he argues that the Buddha's "main philosophical insight" is the principle of causality (

12461: 12011: 10106: 9110: 8609: 8397: 3755:"O good man! The disciples of Uluka and Kapila say: "Va means characterisitic". "Characteristiclessness" is Nirvana." 1776:). Attaining nibbāna, in either the current or some future birth, depends on effort, and is not pre-determined. In the 1224:, which is gained by the enlightened. This nirvanic element, as an "essence" or pure consciousness, is immanent within 921:(highest liberation) is also widely used in the early Buddhist texts to refer to liberation from the cycle of rebirth. 7845:

Jeffery Hopkins (author). "The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace." Snow Lion Publications.

3353:

is taught as a skillful means by the Buddha in order to help beings of lesser capacities; ultimately, the highest and

3027:, which states there are at least two kinds of nirvāṇa, the nirvāṇa of an arhat and a superior type of nirvāṇa called 1131:

has defended the idea that nirvana in the Pali suttas refers to a kind of transformed and transcendent consciousness (

804:

Later exegetical works developed a whole new set of folk etymological definitions of the word nirvana, using the root

10307: 9397: 9358: 9135: 9091: 9035: 8830: 8789: 8588: 8549: 8379: 8274: 808:

to refer to "to blow", but re-parsing the word to roots that mean "weaving, sewing", "desire" and "forest or woods."

620:

is then explained to mean a state of "without desire, without love, without wish" and one without craving or thirst (

12554: 9348: 12239: 11984: 999:

Thomas Kasulis notes that in the early texts, nirvana is often described in negative terms, including “cessation” (

13140: 3649:

was just a way to refer to emptiness or whether it referred to some kind of mind or consciousness also resumed in

12725: 12631: 12621: 10450: 6699: 5581:

Anālayo, From Craving to Liberation – Excursions into the Thought-world of the Pāli Discourses (1), 2009, p. 151.

3706: 836:

should be considered not as nir√vā, but as nir√vŗ, to "uncover". According to Matsumoto, the original meaning of

12780: 9878: 3775:, the Buddha speak of four attributes which make up nirvana. Writing on this Mahayana understanding of nirvana, 1263:, but it provides one with firm ground under one’s feet, it is dhruva; once there one will not slip back, it is 13072: 12576: 12229: 12031: 11922: 11867: 10440: 7824: 3209: 1303:. According to Lindtner, the existence of multiple, and contradicting ideas, is also reflected in the works of 240: 4540:

Bhikkhu Bodhi states: "The state of perfect peace that comes when craving is eliminated is Nibbāna (nirvāṇa)."

3045: 1231:

A similar view is also defended by Christian Lindtner, who argues that in pre-canonical Buddhism, nirvana is:

13965: 13774: 12546: 12244: 11927: 10219: 10052: 2341: 1016: 3204: 1963:

abandoned all ten fetters and, upon death will never be reborn in any realm or world, having wholly escaped

13874: 13473: 12129: 12001: 11972: 11674: 8293: 4759: 2594:) that have already been produced are extinguished, non-arising of further such by the power of knowledge ( 2425:

nibbana itself), this meditation is what is being referred to by terms such as non-manifest consciousness (

1953: 1295:, but Buddhism did not. In this view, the canonical Buddhist views on nirvana was a reaction against early 654:

has been metaphorically explained by Buddhist scholars as referring to the "forest of defilements", or the

9755: 8359:

When the Clouds Part, The 'Uttaratantra' and Its Meditative Tradition as a Bridge between Sutra and Tantra

4464:

Peter Harvey states: "The first aspect of Nibbana is described as 'with remainder of what is grasped at' (

3822: 2523: 11820: 11729: 11199: 10844: 10357: 10252: 9956: 8753:

Harvey, Peter (1989), "Consciousness Mysticism in the Discourses of the Buddha", in Werner, Karel (ed.),

3532: 2325: 1553: 13353: 11364: 4543:

Joseph Goldstein states: "It is also described as the deathless, absolute peace, freedom, and so forth."

13443: 13338: 12718: 12669: 12149: 11625: 11111: 10234: 10067: 9896: 4318:

succeeds in disentangling this tangle. In the Visuddhimagga, Ch. I, verse 2, Buddhaghosa comments that

3657:

and Ratnamati supporting the idea that it was an eternal non-dual mind, while Chinese Madhyamikas like

2108:" (un-compounded, not-put together) there is no statement in the early texts which say that nirvana is 1068:. According to Donald Swearer, the journey to nirvana is not a journey to a "separate reality" (contra 1064:

Gethin notes that nirvana "is not a 'thing' but an event or experience" that frees one from rebirth in

13298: 11559: 8578: 8539: 8133:

Kosho Yamamoto (1973), The Mahayana Mahaparinirvana Sutra, Taisho Tripitaka Vol. 12, No. 374, page 346

3333:

Most sutras of the Mahāyāna tradition, states Jan Nattier, present three alternate goals of the path:

881:(Pali), "release, deliverance from suffering". In the Pali-canon two kinds of vimutti are discerned: 13619: 13205: 12775: 12559: 12372: 12362: 12234: 11217: 10797: 10558: 10533: 9846: 9741: 9717: 9083: 9064:. Translated by U Htin Fatt. Rangoon: Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee. 8371: 6694: 4546:

Lama Surya Das states: "Nirvana is inconceivable inner peace, the cessation of craving and clinging."

4179: 3811: 3215: 2413:, Ajahn Brahmāli, has recently written against all of these views, drawing on a careful study of the 1321: 1194: 1069: 10583: 3013: 2328:, there is also a trend in modern Thai Theravada that argues that "nirvana is indeed the true Self ( 1628:(phenomenon, event) which is "transmundane", and which is beyond our normal dualistic conceptions. 816: 517: 454: 214: 13259: 13242: 12839: 12664: 12016: 11830: 11808: 11801: 11704: 11237: 10857: 10673: 10618: 10239: 10045: 9832: 9516: 8989:

New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke

5813:

Loy, David R. A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World, p. 16.

4656:

consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound).

2805: 2512:, extinction through knowledge was equivalent to nirvana, and was defined by its intrinsic nature ( 2476: 2048: 1809: 1032: 953: 693: 118: 24: 13303: 9774: 4863:

Gethin footnote: On the notion of 'skill in means' see Michael Pye, Skilful Means (London, 1978);

4271: 3191:(fl. 4th century CE). Sponberg states that this doctrine presents a "Soteriological Innovation in 1680:

suggest some element of underlying idealism of the kind which emerges later in the vijñanavada."

1671:

as that reality which is a sphere of experience unproduced by any cause or condition according to

1663: 788:

were sought. Not only passion, hatred and delusion were to be extinguished, but also all cankers (

13519: 13499: 13189: 12881: 12601: 12581: 11912: 11892: 11649: 11379: 10623: 4196:" present within all people, be they corrupt or pure, whether or not it itself is pure or impure. 3919:"O Rādha, the extinction of 'thirst' (Taṇhakkhayo) is Nibbāna." (Saṃyutta-nikāya I (PTS), p. 190) 3776: 2314: 1128: 9981: 9976:

Kawamura, Bodhisattva Doctrine in Buddhism, Wilfrid Laurier University Press, 1981, pp. 11.

9789: 9541: 8924: 3510:. In Mahāyāna, this eventually developed into the doctrine of the "Three Bodies" of the Buddha ( 1613: 1220:. M. Falk argues that the early Buddhist view of nirvana is that it is an "abode" or "place" of 13799: 13764: 13200: 12925: 12611: 12451: 12119: 12089: 11862: 11813: 11654: 11602: 11597: 11359: 11180: 11077: 10829: 10824: 10573: 9125: 7189:

Seeger, Martin, Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism.

4354: 3276: 3151:), and is therefore different than the nirvana of arhats, who have eradicated only the former. 3086:("non-abiding", non-localized", "non-fixed") to be the highest nirvana, and more profound than 2919: 2093: 2013:, if the meditator realizes that even that state is constructed and therefore impermanent, the 1478: 1221: 1186: 1110: 13216: 10941: 9953:, "Mindfulness, Bliss, and Beyond: A Meditator's Handbook" (Wisdom Publications 2006) Part II. 9728: 6634: 6496: 6491:

Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism

4303: 3639: 1990:). Thereafter the monastic practice aims at eliminating the ten fetters that lead to rebirth. 12977: 12616: 12586: 12167: 12099: 11932: 11847: 11842: 11766: 11761: 11679: 10209: 6428: 4888: 4638:

is outside of all conceivable experience. The only accurate statement that can be made about

3788: 3736: 3497: 3197: 3180: 2936: 2915: 2897: 2848: 2762: 2500:

school held that there were two kinds of nirodha (extinction), extinction without knowledge (

2472: 2410: 2281: 2248: 2221: 1296: 1213: 398: 218: 11232: 9702: 9628: 9292:

Swanson, Paul L. (1997), "Zen is not Buddhism, Recent Japanese Critiques of Buddha-Nature",

9041: 8445: 4519:: "free from all 'complexes' and obsessions, the worries and troubles that torment others." 3500:, where the historical person, Gautama Buddha, was one of these transformation bodies (Skt. 2006: 965: 13363: 12639: 12606: 12591: 12109: 12006: 11952: 11837: 11776: 11744: 11739: 11724: 11709: 11699: 11664: 11577: 11269: 11192: 10495: 10435: 10184: 10151: 10101: 10032: 3467: 2421:

that is attainable only by the awakened and is based on their knowledge of nibbana (but is

2200: 2059: 1534: 1507:

A commonly used metaphor for nirvana is that of a flame which goes out due to lack of fuel:

1442: 1267:. As opposed to this world, it is a pleasant place to be in, it is sukha, things work well. 1141:). According to Harvey this nirvanic consciousness is said to be "objectless", "infinite" ( 1012: 961: 479: 386: 13019: 12479: 11094: 10963: 10889: 10765: 10503: 9815: 4781:, which are called "impure" because one still has afflictive obstructions to be abandoned. 2540:

That is to say, the acquisition of the defilement is negated, or technically ‘disjoined’ (

1657:)? It is the cessation of passion, the cessation of hatred and the cessation of delusion. 1562:

Steven Collins lists some examples of synonyms used throughout the Pali texts for Nirvana:

1109:

held a different view of nirvana. According to this tradition of scholarship, the view of

1092: 776: 536:(emptiness) states though this is hotly contested by other scholars and practicing monks. 8: 13709: 13649: 13423: 12997: 12921: 12755: 12446: 12325: 12159: 12134: 12124: 12084: 12061: 11944: 11917: 11877: 11796: 11786: 11714: 11641: 11072: 10929: 10710: 10688: 10640: 10460: 10260: 10116: 10096: 9071:

Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering

8345: 7113:"A Review of The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism" 2944: 2932: 2369: 2116:). He thus argues that "nirvana is a state where there is 'natural or causal happening' ( 662:

then means "escape from the aggregates", or to be "free from that forest of defilements".

372: 158: 13584: 13318: 12844: 10420: 10347: 3407: 2887:) adapted to the different needs of beings in order to teach them through clever means ( 2335: 2329: 1292: 13223: 13034: 12864: 12509: 12414: 12256: 12219: 12214: 12144: 12094: 12041: 12036: 11907: 11902: 11897: 11887: 11872: 11857: 11852: 11791: 11771: 11734: 11659: 11464: 11165: 11089: 10967: 10909: 10750: 10650: 10578: 10553: 10199: 10129: 10003: 8946: 8570:

A Torch Lighting the Way to Freedom: Complete Instructions on the Preliminary Practices

6785: 5525: 4774: 3584: 3420: 3258: 2564:

school. For the Sautrantikas, nirvana "was not a real existent but a mere designation (

2488: 2306: 2302: 2055: 1343: 1340: 1203: 939: 935: 270: 13564: 13234: 13067: 12308: 9030:. Translated by Bhikkhu Silaratano. Thailand: Silpa Siam Packaging & Printing Co. 8621:

Lexicon Boeddhisme. Wijsbegeerte, religie, psychologie, mystiek, cultuur en literatuur

3995:

According to Alexander Wynne, Schayer:"referred to passages in which "consciousness" (

3082:

view posits that there are at least two types of nirvana, holding that what is called

3016:

in order to dedicate himself to salvific activity by many and varied skillful means."

2996: 1335: 1049: 13614: 13594: 13549: 13418: 13195: 13171: 13164: 12741: 12687: 12649: 12345: 12330: 12293: 12278: 12051: 11967: 11882: 11719: 11684: 11669: 11396: 11386: 11067: 10914: 10899: 10770: 10693: 10613: 10548: 10480: 10367: 10124: 10007: 9933: 9666: 9452: 9393: 9354: 9131: 9102:

Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment

9087: 9031: 9000: 8950: 8882: 8826: 8805: 8785: 8739: 8718: 8605: 8584: 8545: 8493: 8472: 8451: 8413: 8393: 8375: 8270: 8173: 8148: 7946: 7880: 7820: 7764: 7622: 7620: 7618: 7124: 6527: 6500: 6489: 6459: 6434: 6414: 5455: 5321: 5126: 5105: 5084: 5039: 4894: 3739:

using positive language. Kosho Yamamoto translates the explanation of nirvana in the

3386: 2484: 2029: 2014: 1546: 1482: 829: 521:, the perpetual grasping activity of the mind, or the cycle of rebirth, is attained. 465: 176: 13879: 12914: 11631: 10425: 10325: 9681: 7747:

Nagao, Gadjin, M. Madhyamika and Yogacara: A Study of Mahayana Philosophies, p. 223.

7163:

Ajahn Maha Boowa, ‘Straight From the Heart’, pp 139-140, (Thanissaro Bhikkhu trans.)

3288:

The bodhisattva dwells in this revolution of the base as if in an immaterial realm (

3143:

is said to be reached when bodhisattvas eradicate both the afflictive obstructions (

2922:) can reach nirvana, not samadhi. Bareau notes that this might be the source of the 2552:), which henceforward prevents the junction between the defilement and this series. 13819: 13453: 13388: 13176: 13110: 13039: 12820: 12812: 12335: 12288: 12283: 12139: 12104: 12079: 12074: 11825: 11781: 11694: 11369: 11025: 11018: 10802: 10792: 10678: 10342: 10214: 9993: 9959:, "Nibbana – The Mind Stilled (Vol. I-VII)" (Dharma Grantha Mudrana Bharaya, 2012). 9301: 9214: 9206: 8966: 8936: 8655: 8333: 7573: 7501:

The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory.

5795: 5197: 4778: 4116:

should be understood as nibbana, which being devoid of all stains, is utterly pure"

3684: 3650: 2951:

branch, worldly dharmas are unreal but supramundane dharmas like nirvana are real.

2298:) they state that this "must mean a knowing of a primordial, transcendent nature." 2285: 2089: 1813: 1767: 1122: 1084:

view of early Buddhism is seen as a reaction to earlier Indic metaphysical views.

1023: 332: 316: 300: 132: 106: 92: 13398: 11414: 9614: 8686:

How Buddhism Began. The conditioned genesis of the early teachings. Second edition

7615: 7610:

The Treatise on the Great Virtue of Wisdom of Nagarjuna - Mahāprajñāpāramitāśāstra

3735:

genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of

3179:

Though the idea that Buddhas remain active in the world can be traced back to the

3006:

notes that this text also supports the idea that after entering complete nirvāṇa (

2948: 2572:)." It is something merely spoken of conventionally, without an intrinsic nature ( 1758:

is a kind of non-existence or an absence (of the five aggregates). He argues that

1481:

and a worldly construction of each human mind, therefore ultimately a delusion or

745:

can also be used as a verb: "he or she nirvāṇa-s," or "he or she parinirvānṇa-s" (

13769: 13639: 13514: 13413: 13089: 13007: 12982: 12904: 12699: 12644: 12596: 12524: 12394: 12192: 12172: 12114: 12026: 11689: 11587: 11434: 11170: 11153: 11138: 11116: 10668: 10538: 10372: 10352: 9691: 9578: 9569: 9476: 9387: 9340:

The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Mediation

8876: 8799: 8733: 8712: 8599: 8487: 8466: 8407: 8167: 7940: 7874: 7758: 7683: 6521: 6453: 6408: 5714: 5315: 5120: 5099: 5078: 5033: 4335: 4145: 4081: 3999:) seems to be the ultimate reality or substratum (e.g. A I.10) 14 as well as the 3929: 2992: 2387: 2368:) perspective is what makes Buddhism unique. Fifty years after this dispute, the 2354: 2260: 908: 770: 758: 635:

is then explained as abandoning the desire which weaves together life after life.

507: 495: 228: 13859: 12930: 11444: 10598: 10588: 8267:

The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya

7647: 6617: 6615: 6350: 6348: 6346: 6344: 6232: 6230: 3843: 3635: 3615: 3195:

Buddhism" which can be found mainly in works of the Yogacara school such as the

2844: 2179: 1427:

while nirvana after death is also referred to as the nirvana of the Aggregates,

394: 19:

This article is about the concept in Buddhism. For its wider religious use, see

13844: 13794: 13784: 13433: 13328: 13210: 13153: 13123: 12992: 12765: 12654: 12357: 12207: 11989: 11569: 11549: 11469: 11158: 11148: 11082: 10919: 10405: 10268: 8324:

Brahmāli, Bhikkhu (2009). "What the Nikāyas Say and Do not Say about Nibbāna".

7132: 6247: 6245: 4516: 3642:

considered it "equivalent to naturally luminous mind, nondual self-awareness."

3504:), while the essential Buddha is equated with the transcendental Buddha called 3432: 3338: 3101: 2923: 2902: 2344:

published a book of essays in 1939 arguing that while the conditioned world is

2256: 2252: 2225: 2143: 1584: 1576: 1347: 1310:

Referring to this view, Alexander Wynne holds that there is no evidence in the

543:

literally "nirvana with a remainder", attained and maintained during life, and

445: 202: 13829: 13014: 12945: 9775:"Brahma-nimantanika Sutta: The Brahma Invitation, "Translator's Introduction"" 8970: 6293: 6088: 3116: 2977: 2654: 2561: 1272: 1225: 1217: 1179: 1065: 1044: 704:

sense of "blown out, extinguished" state of liberation does not appear in the

13954: 13293: 13266: 13129: 13116: 13103: 13057: 13002: 12424: 12273: 11582: 11484: 11342: 11143: 11121: 11057: 10728: 10523: 10518: 10410: 10079: 9998: 9962: 9758:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org. 9210: 8941: 8659: 8522:

Routledge Encyclopedia of Philosophy. Volume 7: Nihilism to Quantum Mechanics

8152: 7608:

Etienne Lamotte (French trans.); Karma Migme Chodron (English trans.) (2001)

7128: 7108: 6612: 6341: 6227: 5840:

The Question of Primitive Buddhism in the Closing works of Stanislaw Schayer.

4306:. Translated by Acharya Buddharakkhita. 2003 – via accesstoinsight.org. 4274:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org. 4193: 3598: 3590: 3576: 3550: 3525: 3405:

advances through a progression of ten stages, referred to as the bodhisattva

2436: 2301:

A related view of nibbana has been defended by the American Thai forest monk

2290: 2273: 2242: 2204: 2082: 1737: 1702: 1672: 1524: 1383:), "nirvana without remainder," "nirvana without residue". This is the final 1164: 1054: 346: 284: 12871: 10882: 10872: 10244: 10014:

Yogi Kanna, "Nirvana: Absolute Freedom" (Kamath Publishing; 2011) 198 pages.

9305: 9116: 8572:, Translated by the Padmakara Translation Group (Kindle ed.), Shambhala 7637: 7635: 6832: 6242: 4060: 3506: 3131: 3126: 2264: 2259:

had done so) therefore positing that nibbana is a kind of higher existence.

1788: 13839: 13739: 13724: 13458: 13288: 13096: 13029: 12909: 12889: 12770: 12514: 12499: 12469: 12419: 12409: 12251: 12046: 11539: 11374: 11252: 11040: 11035: 10862: 10733: 10608: 10069: 8782:

The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism

8677:

Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo

8619:

Fischer-Schreiber, Ingrid; Ehrhard, Franz-Karl; Diener, Michael S. (2008),

7870: 6789: 5783: 4997: 4995: 4993: 4991: 3780: 3631: 3097: 3040: 3001: 2645: 2497: 2457: 1884: 1710: 1580: 1312: 1209: 1133: 470: 254: 12859: 11297: 11282: 11242: 10939: 10603: 10179: 8337: 5419: 4339: 2943:) and devoid of any real substance. According to Nalinaksha Dutt, for the 2148: 1832: 1100: 1058: 677:

is probably pre-Buddhist. It was a more or less central concept among the

621: 434: 422: 68: 13919: 13809: 13789: 13559: 13383: 13343: 13333: 13135: 12950: 12834: 12484: 12313: 11454: 11439: 11222: 11030: 10958: 10738: 10568: 10470: 10317: 10189: 9966: 9950: 9849:. Translated by Thanissaro Bhikkhu. 1995 – via accesstoinsight.org. 9835:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org. 9777:. Translated by Thanissaro Bhikkhu. 2007 – via accesstoinsight.org. 9744:. Translated by Thanissaro Bhikkhu. 1993 – via accesstoinsight.org. 9285:

The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice

9219: 8900:, Translated by Thubten Thardo (Gareth Sparham) (Kindle ed.), Wisdom 7632: 5553: 5551: 4496:): the nirvāṇa that comes from ending the occurrence of the defilements ( 4357:. Translated by Thanissaro Bhikkhu. 2000 – via accesstoinsight.org. 4322:

refers to "the network of craving." In verse 7, Buddhaghosa states that

4233:

Wayman and Wayman have disagreed with this view, and they state that the

4182:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org. 3905:

Not only the three fires, but also the extinction of the defilements and

3872: 3833: 3697: 3459: 3424: 3346: 3304:) while on the other hand—with respect to the interests of other beings ( 3069: 3061: 3008: 2964: 2939:, Bareau states that both samsara and nirvana were nominal designations ( 2907: 2660: 2603: 2462: 2277: 2241:

is characterized by awareness or knowing, which is intrinsically bright (

2039: 1892: 1732: 1588: 1528: 1446: 1081: 949: 701: 594:(to) blow (of wind); but also to emit (an odour), be wafted or diffused; 545: 13754: 12474: 10934: 9183:

Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism

5529: 4988: 3764:

Mahayana Mahaparinirvana Sutra, Chapter 31, Translated by Kōshō Yamamoto

13869: 13849: 13759: 13714: 13689: 13629: 13624: 13574: 13494: 13468: 13403: 13229: 13182: 12987: 12935: 12429: 12387: 12263: 12069: 11994: 11608: 11592: 11554: 11534: 11429: 11404: 11312: 11247: 11227: 10973: 10904: 10775: 10658: 10628: 10563: 10513: 10171: 10161: 10134: 9493:

Mahayanism: A Critical Exposition of the Mahāyāna Mahāparinirvāna Sutra

6672: 6670: 6668: 6666: 6664: 6662: 4770: 4266: 4031: 3687:

philosophy, the debate continues to this day. There are those like the

3627: 3611: 3471: 3391: 3358: 3342: 3172: 3112: 3073: 2988: 2509: 2453: 2399: 2378: 2359: 1872: 1632: 1625: 1596: 1488:

Nirvana in some Buddhist traditions is described as the realization of

1280: 1157:

also argues that nirvana could be seen as a transformed state of mind (

563: 13159: 11449: 10445: 6844: 5548: 4504:. And this is what the Buddha achieved on the night of his awakening." 3361:. The Lotus sutra further states that, although these three paths are 244: 13894: 13729: 13554: 13529: 13448: 13408: 13393: 13348: 13146: 12940: 12404: 12377: 11544: 11419: 11131: 11047: 10924: 10814: 10787: 10780: 10743: 10700: 10663: 10430: 10395: 10362: 10337: 10292: 9165:

Buddhist Saints in India: A Study in Buddhist Values and Orientations

8996: 8842:

Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana

8222:

Turning the Wheel of Truth: Commentary on the Buddha's First Teaching

7659: 6076: 4836:

Gethin cites: Dhammapada-atthakathā ii. 163; Vibhaṇga-atthakatha 433.

4762:, like garlic, deposits predispositions in the mind that produce the 4631: 4130: 3673: 3666: 3619: 3607: 3475: 3312:) and thus never ceases to dwell in the world of death and re-birth ( 3192: 3167: 3079: 3020: 2638: 2033: 2010: 1959: 1728: 1592: 1438: 1304: 1027: 1007:), “detachment,” “the absence of delusion,” and “the unconditioned” ( 709: 686: 12894: 12710: 12177: 11013: 10867: 10633: 10415: 10284: 10276: 9915: 9615:"The Great Total Unbinding Discourse Mahā Parinibbāna Sutta (DN 16)" 9408:

The Long Discourses of the Buddha. A Translation of the Digha Nikaya

8898:

Vast as the Heavens, Deep as the Sea: Verses in Praise of Bodhicitta

8285:

In the Buddha's words An Anthology of Discourses from the Pali Canon

6659: 5843:

3135:) engages in enlightened activity to liberate beings for as long as 2972: 2620: 2414: 1850: 1391:

or "blowing out" at the moment of death, when there is no fuel left.

1190: 524:

Nirvana has also been claimed by some scholars to be identical with

188: 13889: 13779: 13719: 13669: 13664: 13509: 13504: 13463: 13428: 13378: 13313: 13308: 13062: 12899: 12694: 12534: 12489: 12434: 12399: 12303: 11962: 11529: 11524: 11474: 11409: 11327: 11292: 11287: 10948: 10819: 10807: 10718: 10377: 10074: 9971:

The Island : An Anthology of the Buddha's Teachings on Nibbana

8192: 8165: 7760:

The Bodhisattva Path: Based on the Ugraparipṛcchā, a Mahāyāna Sūtra

6390: 6388: 4659: 4594: 3801: 3603: 3593:, the idea that Buddha-hood is already innate, but not recognised. 3483: 3092: 3024: 2960: 2872: 2804:

The cessation of the five aggregates. Its ontological status is an

2681:

The cessation of the triple fires of passion, hatred and delusion.

2574: 2514: 2214: 1695: 1637: 1600: 1395:

The classic Pali sutta definitions for these states are as follows:

1370: 1300: 1198: 1193:

preserve elements of an archaic form of Buddhism which is close to

1113:

was that nirvana was a positive reality, a kind of immortal state (

1106: 983: 682: 554: 486: 475: 441: 413: 52: 13899: 11519: 11509: 11494: 11317: 11187: 10455: 8704:

Sudden and Gradual. Approaches to Enlightenment in Chinese Thought

7258: 3614:

philosophers generally interpreted the theory as a description of

1547:

An end state, where many adverse aspects of experience have ceased

1153:) as well as "beyond time and spatial location". Rune Johansson's 362: 13909: 13904: 13884: 13824: 13814: 13804: 13744: 13694: 13684: 13609: 13599: 13589: 13534: 13368: 13248: 12972: 12849: 12824: 12760: 12439: 12382: 12367: 11514: 11504: 11479: 11354: 11349: 11307: 11277: 11209: 11175: 11062: 11003: 10998: 10852: 10755: 10593: 10543: 10330: 10156: 7977:. Indeed, the distinctions between the general Indian concept of 7920: 7801: 7144: 7142: 6731: 5219: 4927: 4925: 3966:, which describes a nine-fold chain of causation. Mind-and-body ( 3828: 3702: 3680:

nirvana is described as purified, non-dualistic 'superior mind'.

3512: 3463: 3448: 3390:

presents the path of the bodhisattva as a progressive formula of

3050: 2758:

The cessation of the triple fires of passion hatred and delusion

2722: 2480: 2418: 2352:. According to Williams, this interpretation echoes the Mahayana 2229: 2169: 1994: 1913: 1490: 1288: 1284: 1276: 1175: 1073: 678: 655: 532: 490: 20: 13634: 11126: 10894: 8509:

Thirty years of Buddhis Studies. Selected essays by Edward Conze

8317:

A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha

8166:

William Edward Soothill; Lewis Hodous, eds. (18 December 2003).

7671: 7439: 6385: 5895: 3345:. However, according to an influential Mahāyāna text called the 2394:) and this has led to fervent debates in Thai Buddhist circles. 2104:('causally conditioned')." Thus, even though nibbana is termed " 1993:

According to Thanissaro Bhikkhu, individuals up to the level of

1974:). This is followed by realizing the insight of three universal 1519:

Collins argues that the Buddhist view of awakening reverses the

1170: 1040:) and thus a kind of distorted thinking bound up with the self. 924: 13914: 13864: 13854: 13749: 13734: 13654: 13644: 13604: 13544: 13539: 13524: 13489: 13438: 13358: 13024: 12854: 12795: 12519: 12504: 12340: 12202: 12182: 11957: 11619: 11499: 11489: 11424: 11052: 11008: 10993: 10983: 10953: 10877: 10760: 10528: 10400: 10144: 10139: 8648:

Destructive Emotions: A Scientific Dialogue with the Dalai Lama

7209: 7207: 4644: 4290: 4286: 4282: 4039: 3838: 3816: 3710: 3658: 3654: 3623: 3419:

The end stage practice of the Mahāyāna removes the imprints of

3292:). On the one hand—with respect to his own personal interests ( 3232:

in the context of discussing the severing of mental obstacles (

3221: 3188: 2556:

The Sarvastivadins also held that nirvana was a real existent (

2373: 2364: 1715: 1465: 1445:, the five aggregates vanish but there does not remain a mere " 1415:

notes that the first type, nirvana in this life is also called

1118: 1114: 1077: 988: 971: 917: 869: 764: 526: 501: 460: 449: 402: 144: 9192:"Buddhist Modernism and the Rhetoric of Meditative Experience" 8618: 7511: 7509: 7159: 7157: 7139: 6704:

pp. 1373-1379. Buddhist Publication Society Kandy • Sri Lanka.

6132: 6130: 4922: 4237:

is neither self nor sentient being, nor soul, nor personality.

4112:). In Visuddhimagga, Ch. I, v. 5, Buddhaghosa notes: "Herein, 3583:,) "which is only adventitiously covered over by defilements ( 2586:

The extinction through knowledge is, when latent defilements (

1533:

commonly called "the fire sermon" as well as in other similar

1320:

and that his teachings present a radical departure from these

944: 13929: 13924: 13834: 13704: 13659: 13569: 13373: 13323: 13272: 13253: 12829: 12790: 12659: 12494: 12352: 12318: 12298: 12268: 12197: 11614: 11459: 11337: 11332: 11302: 11257: 11104: 11099: 10978: 10683: 10508: 10475: 10465: 9112:

The Island: An Anthology of the Buddha's Teachings on Nibbāna

8801:

An Introduction to Buddhism: Teachings, History and Practices

8773:

An introduction to Buddhism. Teachings, history and practices

7592: 7590: 7588: 7563: 7561: 7077: 7065: 6305: 6281: 6269: 6149: 6147: 6145: 4278: 4138: 3935: 3806: 3714: 3688: 3545: 3370: 3334: 2968: 2889: 2852: 2270: 2237: 2161: 1772: 1683:

Furthermore, for the Theravada, nibbana is uniquely the only

1520: 1502: 1424: 1416: 1327: 1317: 7231: 7204: 7192: 6755: 6633:

Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera

6360: 6257: 5907: 5883: 5673: 5671: 5669: 5409: 5407: 5297: 5295: 5057: 5055: 3064:

scroll, “Universal Gateway,” Chapter 25 of the Lotus Sutra.

1463:

Nirvana is also described in Buddhist texts as identical to

13934: 13699: 13679: 12785: 12529: 11322: 10988: 10485: 8957:

Lindtner, Christian (1999), "From Brahmanism to Buddhism",

8447:

Selfless Persons: Imagery and Thought in Theravada Buddhism

8105: 8103: 8008: 7996: 7898: 7896: 7506: 7248: 7246: 7154: 7029: 7017: 6820: 6815:

The Udana commentary (Paramatthadipani nama Udanatthakatha)

6205: 6203: 6127: 5969: 5967: 5644:

Jones, Lindsay, Encyclopedia of Religion, Vol. 10, p. 6628.

5536: 5380: 5139: 5012: 5010: 3453: 2508:), which is the equivalent of nirvana. In the Sarvastivada 2001:

as an object of consciousness. Certain contemplations with

976: 705: 553:, meaning "nirvana without remainder" or final nirvana. In 429: 78: 7859:. Translated by Sara Boin-Webb. London: Curzon. p. 4. 7585: 7558: 6190: 6188: 6186: 6142: 6052: 5858: 5563: 5497: 5334: 4942: 4940: 3162:) in the transcendent state of nirvana-without-remainder ( 1076:), but a move towards calm, equanimity, nonattachment and 12187: 10723: 8520:

Cousins, L.S. (1998), "Nirvana", in Craig, Edward (ed.),

8115: 8056: 8044: 8032: 7863: 7612:, VOL. IV CHAPTERS XLII (continuation) – XLVIII, p. 1412. 7306: 7219: 7166: 7053: 7007: 7005: 7003: 6767: 6743: 6719: 5666: 5475: 5473: 5471: 5404: 5292: 5282: 5280: 5166: 5164: 5162: 5160: 5158: 5156: 5154: 5052: 4663:'Neither reappears nor does not reappear' doesn't apply." 4500:) of the mind; what the Pali commentaries call for short 4360:

Unbinding—in other words, the four frames of reference.""

4192:

There is a clear reference in the Anguttara Nikaya to a "

2112:

dependently originated or is uncaused (the term would be

1970:

At the start, a monk's mind treats nirvana as an object (

1339:

Buddhist sculpture of the final nirvana of the Buddha in

996:), meaning it is unlike all other conditioned phenomena. 8658:(1992), "Dating the Buddha: a red herring revealed", in 8100: 7908: 7893: 7876:

Secret of the Vajra World: The Tantric Buddhism of Tibet

7522: 7468: 7466: 7451: 7386: 7270: 7243: 7041: 6200: 6117: 6115: 6100: 5964: 5625: 5623: 5596: 5351: 5349: 5240: 5238: 5236: 5234: 5232: 5230: 5228: 5007: 4978: 4976: 4974: 4972: 4970: 4957: 4955: 4725:

enlightenment that transcends both samsara and nirvana."

4355:"Maha-satipatthana Sutta: The Great Frames of Reference" 4304:"Anathapindikovada Sutta: Instructions to Anathapindika" 3530:

An alternative idea of Mahāyāna nirvana is found in the

3274:

and he also notes that this state is a union of wisdom (

3262:), but does not abandon the world of death and rebirth ( 3166:)." According to Sponberg this doctrine developed among 1011:). He also notes that there is little discussion in the 716:, "the Buddhists seem to have been the first to call it 9827: 9825: 9243:"The Rhetoric of Experience and the Study of Religion." 8247:

Bareau, Andre (1955). "Chapitre I 'Les Mahasanghika'".

7417: 7415: 7413: 7376: 7374: 7372: 7359: 7357: 7330: 6928: 6916: 6904: 6892: 6880: 6183: 5942: 5940: 5938: 5936: 5934: 5919: 5656: 5654: 5652: 5650: 5584: 5370: 5368: 5366: 5364: 5187: 5185: 5183: 5181: 5179: 4937: 3602:

has numerous interpretations in the various schools of

2284:, note that these ideas are rooted in a passage in the 2140:), etc. attained in this life, or while one is alive." 1101:

As a metaphysical reality or transcendent consciousness

840:

was therefore not "to extinguish" but "to uncover" the

7777: 7707: 7695: 7282: 7000: 6707: 6576: 6564: 6552: 6540: 6482: 6480: 6329: 6023: 6013: 6011: 6009: 5695: 5468: 5431: 5277: 5267: 5265: 5263: 5261: 5259: 5257: 5255: 5253: 5151: 5125:. State University of New York Press. pp. 35–39. 4151:

By virtue, consciousness and understanding (7SN i.13);

557:

these are called "abiding" and "non-abiding nirvana."

458:. Nirvana is part of the Third Truth on "cessation of 401:

carving representing the final nirvana of a Buddha at

321: 9376: 8735:

Early Buddhism: A New Approach: The I of the Beholder

8714:

Early Buddhism: A New Approach: The I of the Beholder

8406:

Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (2013),

8308:

The Noble Eightfold Path: Way to the End of Suffering

8020: 7789: 7665: 7534: 7483: 7481: 7463: 7427: 7318: 7294: 6868: 6856: 6600: 6588: 6317: 6171: 6112: 6042: 6040: 6038: 5996: 5994: 5816: 5620: 5608: 5346: 5225: 4967: 4952: 4910: 3731:

According to some scholars, the language used in the

3111:

is the standard Mahāyāna view of the attainment of a

2967:

path as the highest spiritual ideal over the goal of

2582:, explaining the Sautrantika view of nirvana, states: 2439:

has written extensively to refute this idea as well.

2146:, one of the most influential 20th century Theravada 2078:). Rahula also agrees that nirvana is unconditioned. 859: 832:

group, stated that the original etymological root of

9822: 9389:

The Ideas and Meditative Practices of Early Buddhism

8193:

William Edward Soothill; Lewis Hodous, eds. (1997).

7410: 7398: 7369: 7354: 7342: 6952: 6159: 6064: 5952: 5931: 5647: 5452:

Analytical Buddhism. The Two-Tiered Illusion of Self

5392: 5361: 5176: 2905:

was merely one of these transformation bodies (Skt.

952:, an illustration of the cycle of rebirth, with the 8577:Duiker, William J.; Spielvogel, Jackson J. (2008). 8538:Duiker, William J.; Spielvogel, Jackson J. (2008). 7984: 6477: 6406: 6006: 5250: 4154:

by virtue, understanding, concentration and effort;

2120:), but not 'organized,' or 'planned' conditioning ( 9671:, The Concise Oxford Dictionary of World Religions 9609: 9607: 9605: 8904: 7807: 7478: 6813:Dhammapāla, Masefield, Peter (translator) (2001). 6488: 6430:Religion and Anthropology: A Critical Introduction 6035: 5991: 5516:Tanaka, K. (2013). "Takasaki Jikidō (1926-2013)". 4706:is superior to the nirvana of the Lesser Vehicle: 3244:of the bodhisattva. It has as its characteristic ( 2235:According to Maha Bua, the indestructible mind or 2124:)", as well as "a state of perfect mental health ( 9662: 9660: 9658: 9656: 9381:, translated by Erik Pema Kunsang, Rangjung Yeshe 9099: 8907:Encyclopedia of Love in World Religions, Volume 2 8350:The Two Traditions of Meditation In Ancient India 7579: 6988: 6976: 6964: 6940: 5771: 5759: 4807:may have been the sole liberating practice, with 4080:See, for instance, the "Snake-Simile Discourse" ( 3855: 2621:Comparison of the major Sthavira school positions 1620:is regarded as an uncompounded or unconditioned ( 1235:... a place one can actually go to. It is called 1189:, a Polish scholar, argued in the 1930s that the 13952: 9337: 9311: 9115:. Abhayagiri Monastic Foundation. Archived from 9077: 8576: 8537: 7677: 7445: 6676: 6486: 6451: 5320:. Cambridge University Press. pp. 307–310. 5072: 5070: 5027: 5025: 4326:means "develops both concentration and insight." 2971:, envisions different views of nirvāṇa than the 1802: 1091:), also known as the 'Attainment of Cessation' ( 377: 163: 9861:"Nibbana is not viññāṇa. Really, it just isn't" 9602: 9328: 9319: 8567: 8319:(Kindle ed.), Independent Publishers Group 8310:(Kindle ed.), Independent Publishers Group 7854: 7689: 7546: 7517:Buddhism in the Krishna River Valley of Andhra. 5979: 5076: 4832: 4830: 2818:The disintegration of the series of aggregates 1243:), is localized somewhere beyond the other six 275: 9769: 9767: 9765: 9729:Aggi-Vacchagotta Sutta: To Vacchagotta on Fire 9653: 9490: 9367: 8913: 8895: 8731: 8231:New Mahāyāna: Buddhism for a Post-modern World 8142: 7653: 6394: 6287: 5097: 4845:Rahula cites: Majjhima-nikāya II (PTS), p. 121 3300:) and is thus not subject to the afflictions ( 3107:According to Robert Buswell and Donald Lopez, 2963:(Great Vehicle) tradition, which promotes the 2568:) and was non-existence succeeding existence ( 2528:as "a special understanding, the penetration ( 1722: 1607: 964:, the practice of the noble path and the four 192: 181: 57: 12726: 10053: 10021:(Cambridge University Press; 2010) 204 pages. 9711: 8860:Causality: The Central Philosophy of Buddhism 8314: 8305: 8291: 8282: 8264: 8219: 6263: 5913: 5901: 5889: 5801: 5449: 5203: 5067: 5031: 5022: 4880: 4648:; suffering) has ceased and gone to its end." 3589:)" lead to the development of the concept of 3308:)—he is fully endowed with great compassion ( 3256:) in which one relinquishes all defilements ( 2867:) were infinite, unlimited and supramundane ( 1036:) about that which is without proliferation ( 925:Interpretations of the early Buddhist concept 723: 337: 305: 289: 259: 148: 137: 122: 111: 97: 10835:Basic points unifying Theravāda and Mahāyāna 9445:Mahayana Buddhism: The Doctrinal Foundations 9426:Mahayana Buddhism. The Doctrinal Foundations 9108: 8405: 8258:The Illustrated Encyclopedia of Zen Buddhism 8237: 7626: 7303:, p. 94. The reference is at A I, 8-10. 7213: 7198: 6850: 6838: 6826: 6426: 6380:Aggivacchagotta Sutta; In the Buddha's Words 5542: 5145: 5122:Awareness Bound and Unbound: Buddhist Essays 5083:. Motilal Banarsidass. pp. 1–4, 85–88. 5001: 4931: 4886: 4827: 4696: 3470:representing multiple manifestations of the 3349:, while the lesser attainment of individual 3296:)—he is fully endowed with superior wisdom ( 3228:, Asanga presents the classic definition of 3049:The Buddha's quest for nirvana, a relief in 2983:The first model seems to be promoted in the 2442: 2402:, is that the mind of the arahant is itself 2251:, it remains abiding in its own foundation. 2017:are destroyed, arahantship is attained, and 233: 9762: 9565: 9563: 9561: 9559: 9557: 9555: 9180: 8365: 7945:. Sussex Academic Press. pp. 101–102. 7938: 7756: 6773: 6761: 6749: 6737: 6725: 6519: 6311: 4760:consciousness conceiving inherent existence 4293:; not contemplation of impermanence alone". 3482:Some Mahāyāna traditions see the Buddha in 2783:Non-arising of further latent defilements ( 1705:, while other schools also posited various 1527:and for suffering. This can be seen in the 1419:(awakening), nirvana of the defilements or 1057:states "For as long as one is entangled by 567:, in which there is no abiding in nirvana. 207: 12733: 12719: 10060: 10046: 9805: 9696: 9273: 9059: 9020: 8870:(Kindle ed.), Oxford University Press 8356: 8344: 8197:. Delhi: Motilal Banarsidass. p. 328. 8145:The Mahayana Mahaparinirvana-Sutra. Vol. 2 8121: 8062: 8050: 8038: 7172: 7148: 7083: 7071: 7059: 7047: 7035: 6433:. Cambridge University Press. p. 51. 5741: 5386: 5313: 5215: 4744:), staying in neither samsara nor nirvana. 2985:Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra 2734:) and homogeneous character of the group ( 2317:has defended a similar view of nibbana as 1754:Buddhaghosa also criticizes the view that 1571: 1503:A flame which goes out due to lack of fuel 351: 83: 9997: 9926: 9787: 9218: 9119:on 2010-05-23 – via abhayagiri.org. 8985: 8940: 8639:One Dharma: The Emerging Western Buddhism 8636: 8558: 8437:The Notion of Emptiness in Early Buddhism 8097:Shambhala, Boston and London, 1986, p.219 7641: 7276: 7264: 6526:. Sussex Academic Press. pp. 91–92. 6275: 5118: 5080:The Notion of Emptiness in Early Buddhism 5038:. Motilal Banarsidass. pp. 124–125. 4815:is an affective means to still the fires. 3115:, which enables them to freely return to 2518:), ‘all extinction which is disjunction ( 2024: 1497: 9682:The Soka Gakkai Dictionary of Buddhism, 9675: 9552: 9441: 9432: 9423: 9282: 8956: 8922: 8710: 8692: 8683: 8674: 8654: 8323: 8249:Les sectes bouddhiques du Petit Vehicule 8109: 7926: 7914: 7902: 7596: 7252: 7237: 6801: 6700:The Path of Purification (Visuddhimagga) 6495:. Manchester University Press. pp. 6366: 6194: 6153: 6106: 6094: 6082: 5958: 5946: 5753: 5701: 5677: 5660: 5569: 5413: 5398: 5301: 5286: 5218:, pp. 51–52, Quote: Etymologically 5061: 4982: 4961: 4864: 4773:, until one has utterly removed all the 4494:sopadhiśeṣa-nirvāṇa/sa-upādisesa-nibbāna 4324:develops consciousness and understanding 4217: 4144:by deeds, vision and righteousness (see 3938:) that no longer clings' means nibbāna." 3724: 3452: 3365:taught by Buddhas as separate vehicles ( 3055: 3044: 2851:school held that the nirvana reached by 2372:also began to teach that nibbana is not 2358:sutras. This position was criticized by 2280:, contemporary western monastics in the 1649:(unconditioned element) is defined thus: 1575: 1334: 1287:continued with the metaphysical idea of 1169: 943: 903:, instead of the liberating practice of 570: 393: 12022:Banishment of Buddhist monks from Nepal 9742:"Adittapariyaya Sutta: The Fire Sermon" 9514: 9437:(Kindle ed.), Taylor & Francis 9419:, Delhi: Motilal Banarsidass Publishers 9346: 9291: 9080:Visuddhimagga: The Path of Purification 9078:Ñāṇamoli Bhikkhu (1999), Introduction, 9068: 8848: 8822:The Popular Encyclopedia of Apologetics 8818: 8779: 8770: 8706:, Delhi: Motilal Banarsidass Publishers 8701: 8645: 8519: 8485: 8464: 8443: 8428:Encyclopedia of New Religious Movements 8387: 8368:Visuddhimagga: The Path of Purification 8228: 8014: 8002: 7185: 7183: 7181: 7095: 6934: 6922: 6910: 6898: 6886: 6817:, pp. 1011-1013. The Pali Text Society. 6713: 6582: 6570: 6558: 6546: 6335: 6299: 6136: 5973: 5864: 5822: 5629: 5614: 5602: 5503: 5491: 5479: 5355: 5340: 5244: 5191: 5170: 5035:Linguistic Approach to Buddhist Thought 5016: 4916: 4157:By the four foundations of mindfulness. 4069:radical transformation of consciousness 3695:is just emptiness (described either as 3147:) and the obstructions to omniscience ( 3034: 2954: 2800:Nirvana without a remainder of clinging 1275:(strivers/ascetics) traditions such as 13953: 12225:List of Buddhist architecture in China 9833:"Kevatta (Kevaddha) Sutta: To Kevatta" 9414: 9405: 9385: 9144: 9123: 9060:Mahāsi Sayādaw. Bhikkhu Pesala (ed.). 8925:"The Problem of Precanonical Buddhism" 8857: 8797: 8761: 8752: 8627: 8597: 8434: 8425: 8301:, Hong Kong Insight Meditation Society 8265:Bhikkhu Bodhi, (translator) (2000), 8255: 8246: 8195:A Dictionary of Chinese Buddhist Terms 8169:A Dictionary of Chinese Buddhist Terms 8026: 7990: 7795: 7783: 7734: 7732: 7730: 7728: 7726: 7724: 7722: 7713: 7701: 7567: 7540: 7528: 7472: 7457: 7324: 7312: 7300: 7288: 7225: 7107: 7023: 7011: 6874: 6862: 6689: 6687: 6685: 6648: 6646: 6644: 6642: 6621: 6606: 6594: 6354: 6323: 6236: 6209: 6177: 6058: 5925: 5852: 5833: 5831: 5729: 5590: 5557: 5515: 5425: 5374: 4458:Nirvana during life and beyond death: 3638:". However some later Yogacarins like 3442: 3328: 3214:, and is most fully worked out in the 3100:(listener, hearer, or disciple) or as 2883:) and continues to create many forms ( 1787:Another influential Pali commentator, 1433:What happens with one who has reached 1247:(beginning with earth and ending with 1043:Nirvāṇa is the permanent cessation of 728:One literal interpretation translates 12740: 12714: 10041: 9913: 9756:"Bhikkhuvagga: The Monk. "Verse 372"" 9481: 9274:Smith, Huston; Novak, Philip (2009), 9240: 9189: 8976: 8874: 8865: 8839: 8664:Die Datierung des historischen Buddha 8505: 8468:Nirvana and Other Buddhist Felicities 8068: 7763:. Motilal Banarsidass. pp. 7–8. 7433: 7421: 7404: 7392: 7380: 7363: 7348: 7336: 6251: 6165: 6121: 6097:, pp. 131–132, 110–112, 122–123. 6070: 6017: 5789: 5777: 5765: 5689: 5640: 5638: 5437: 5271: 4946: 4702:From the Mahayana point of view, the 4018: 3653:, with some Chinese Yogacarins, like 3630:referred to the term as "nothing but 2871:). Therefore, they held to a kind of 2828:The cessation of the aggregates. The 2815:The cessation of the five aggregates 2340:)". This dispute began when the 12th 16:Release from the passions in Buddhism 10019:Nirvana: Concept, Imagery, Narrative 9982:"Problems of Pre-Canonical Buddhism" 9571:Possible ancient meanings of nirvana 9171: 8561:Jamgon Mipam: His Life and Teachings 8489:Nirvana: Concept, Imagery, Narrative 8409:The Princeton Dictionary of Buddhism 8077: 7178: 6000: 2754:Nirvana with a remainder of clinging 2504:) and extinction through knowledge ( 2288:(1.61-62) which mentions a certain " 2209:) or a special consciousness called 1653:‘What is the unconditioned element ( 1197:beliefs, which also survived in the 799: 9920:Internet Encyclopedia of Philosophy 9808:"Atta, Viññāṇa, Citta, and Nibbāna" 9629:"Nibbana Sutta Total Unbinding (3)" 9162: 8868:Buddhism: A Very Short Introduction 8668:The Dating of the Historical Buddha 8251:. Ecole Fransaise d'Extreme-Orient. 7869: 7719: 6682: 6639: 6046: 6029: 5985: 5828: 5317:Theosophy Or Psychological Religion 3496:This doctrine, developed among the 2698:Non-existence, a mere designation ( 2447: 2429:) and unestablished consciousness ( 2309:, "non-manifestive consciousness" ( 1583:traditional mural painting depicts 741:extinguishing of a flame. The term 13: 12012:Silk Road transmission of Buddhism 9944: 9643:"Critical Buddhism (Hihan Bukkyo)" 9515:Bhikkhu, Thanissaro (2018-01-01). 9331:The Heart of the Buddha's Teaching 9314:The Literature of the Personalists 9153: 8905:Kornberg Greenberg, Yudit (2008), 8212: 6994: 6982: 6970: 6958: 6946: 5635: 5454:. Palgrave Macmillan. p. 37. 4890:Introducing Philosophy of Religion 4769:For this reason, according to the 4253:Further notes on "different paths" 2522:)’. This dharma is defined by the 2156:" that "nibbana is perfect peace ( 1452: 1331:with and without remainder of fuel 860:Synonymous with moksha and vimutti 647:which also means "woods, forest": 14: 13977: 10025: 9916:"Pudgalavada Buddhist Philosophy" 9484:The Origin of Buddhist Meditation 8918:(Kindle ed.), Broadway Books 4704:nonabiding (apratiṣṭhita) nirvana 1259:. One cannot visualize it, it is 12693: 12683: 12682: 12240:Thai temple art and architecture 11985:Huichang persecution of Buddhism 10225:Iconography in Laos and Thailand 10091: 10078: 10068: 9973:" (Abhayagiri Publication 2022). 9907: 9889: 9871: 9853: 9839: 9799: 9781: 9748: 9734: 9722: 9417:The Lion's roar of Queen Srimala 9415:Wayman, Alex and Hideko (1990), 9276:Buddhism: A Concise Introduction 9250:Journal of Consciousness Studies 9086:, Buddhist Publication Society, 9082:, by Buddhaghosa, translated by 8679:, London and New York: Routledge 8641:(Kindle ed.), HarperCollins 8528: 8439:, Motilal Banarsidass Publishers 8374:, Buddhist Publication Society, 8361:, Boston & London: Snow Lion 8256:Baroni, Helen Josephine (2002), 8186: 8159: 8147:. Karinbunko. pp. 504–505. 8136: 8127: 8087: 7932: 7848: 7839: 7830: 7813: 7750: 7741: 7602: 7552: 7493: 7487: 7101: 6807: 6779: 6627: 6513: 6400: 6372: 6215: 5560:, pp. 63-65 with footnotes. 5101:Understanding Eastern Philosophy 4857: 4848: 4839: 4749: 4686: 4676: 4666: 4620: 4610: 4600: 4587: 4577: 4558: 4531: 4507: 4485: 4452: 4347: 4329: 4311: 4296: 4259: 4240: 4227: 4199: 4186: 4180:"Jhana Sutta: Mental Absorption" 4171: 4162: 4119: 4102: 4092: 4074: 4045: 4024: 4011: 3989: 3892:Gombrich explains that the five 3540:(womb, matrix, seed) containing 3519: 2914:Bareau also writes that for the 2875:which posited that Buddhas only 2409:Another western monastic in the 2362:, who argued that the not-self ( 1791:, also discussed nibbana in his 1614:Theravada tradition's Abhidhamma 1410:Gombrich explains that the five 1117:) similar to the godly abode of 828:Matsumoto Shirō (1950–), of the 768:) and of delusion or ignorance ( 539:There are two types of nirvana: 13961:Buddhist philosophical concepts 10092: 9635: 9621: 9584: 9534: 9350:Buddhism: The Illustrated Guide 9256:(11–12): 267–87, archived from 9127:Sikhism And Indian Civilization 8269:, Boston: Wisdom Publications, 7942:Buddhism: Beliefs and Practices 7515:Sree Padma. Barber, Anthony W. 6841:, pp. 37–38, 62, 850, 854. 6523:Buddhism: Beliefs and Practices 5870: 5807: 5707: 5575: 5509: 5443: 5307: 4818: 4797: 4423: 4413: 4403: 4393: 4383: 4373: 4141:and understanding (see Dh. 372) 3977: 3956: 3943: 3899: 3886: 3865: 3661:rejecting this view and seeing 2838: 2705:A real existent different than 2496:According to Soonil Hwang, the 1473:, non-self, lack of any self). 631:which means "to weave or sew"; 515:are extinguished, release from 13073:Progressive utilization theory 12230:Japanese Buddhist architecture 12032:Sinhalese Buddhist nationalism 11112:Seven Factors of Enlightenment 10303:Places where the Buddha stayed 9879:"Nibbana is still not Viññāṇa" 9508: 9501: 9377:Tsele Natsok Rangdrol (1987), 9300:(2), Brill Academic: 115–149, 9149:(Kindle ed.), Grove Press 9130:. Discovery Publishing House. 8804:. Cambridge University Press. 8492:, Cambridge University Press, 8471:. Cambridge University Press. 8450:. Cambridge University Press. 4513:Freedom from negative states: 4084:22), where the Buddha states: 3742:Mahāyāna Mahāparinirvāṇa Sūtra 3439:and achieve full omniscience. 3414: 2790:The cessation of defilements ( 2745:) of the series of aggregates 2548:) that serves as an antidote ( 2382:. According to Williams, this 452:('suffering') and rebirths in 1: 12245:Tibetan Buddhist architecture 9935:Theravada - Mahayana Buddhism 9897:"Nibbana remains not Vinnana" 9546:Chinese Buddhist Encyclopedia 8684:Gombrich, Richard F. (2006), 8675:Gombrich, Richard F. (1996), 6624:, Kindle Locations 1105-1113. 6413:. Routledge. pp. 42–43. 6357:, Kindle Locations 1059-1073. 6302:, Kindle Locations 1654-1656. 6254:, Kindle Locations 1016-1025. 6239:, Kindle Locations 1095-1104. 5804:, Kindle Locations 5188-5193. 5792:, Kindle Locations 1025-1032. 5206:, Kindle Locations 5193-5198. 5104:. Routledge. pp. 58–60. 4874: 4642:is "That which is stressful ( 3745:(c. 100-220 CE) as follows: 3377:) of teaching a single path ( 2821:Non-arising of further life ( 2342:Supreme Patriarch of Thailand 2058:position is also defended by 1803:Stages of the path to nibbana 1178:, which is a closely related 1105:The Franco-Belgian school of 1003:), “the absence of craving” ( 823: 643:, derived from the root word 587:, derived from the root word 12002:Buddhism and the Roman world 11978:Decline of Buddhism in India 11973:History of Buddhism in India 10073: Topics in 9980:Lindtner, Christian (1997). 9847:"Pabhassara Sutta: Luminous" 9617:– via dhammatalks.org. 9287:, London: Century Paperbacks 9278:(Kindle ed.), HarperOne 9109:Pasanno & Amaro (2009). 8923:Lindtner, Christian (1997), 8825:. Harvest House Publishers. 8775:, Cambridge University Press 8766:, Cambridge University Press 8732:Hamilton-Blyth, Sue (2013). 8563:(Kindle ed.), Shambhala 8260:, The Rosen Publishing Group 8242:(Kindle ed.), Snow Lion 6693:Bhadantācariya Buddhaghosa, 6407:Christmas Humphreys (2012). 6085:, pp. 112–113, 118–119. 4617:fallen into Upanisadic mode. 3709:school). Others such as the 3384:The Mahāyāna commentary the 3369:), they are really all just 3154:According to Alan Sponberg, 2492:death, it is called nirvana. 2180:Unorthodox interpretations, 2081:The American Theravada monk 1954:Four stages of enlightenment 1591:, Dharma assembly pavilion, 929: 811: 732:as "blow out", interpreting 7: 11200:Twenty-two vows of Ambedkar 10940: 9451:(2nd ed.), Routledge, 9353:. Oxford University Press. 8916:Awakening the Buddha Within 8881:. Oxford University Press. 8559:Duckworth, Douglas (2011), 8388:Buswell, Robert E. (2004), 5428:, Kindle Locations 934-953. 4340: 3795: 3676:Buddhist texts such as the 3560:buddhadhatu, buddha-nature) 3536:. The title itself means a 2714:The "fuel" or "remainder" ( 2460:Abhidharma compendium, the 2088:The Sri Lankan philosopher 1723:Medieval Theravada exegetes 1608:In the Theravada Abhidhamma 752:In the Buddhist tradition, 435: 423: 363: 245: 219: 193: 149: 123: 69: 10: 13982: 12150:The unanswerable questions 9100:Pabongka Rinpoche (2006), 8693:Gombrich, Richard (2009), 8637:Goldstein, Joseph (2011), 8207: 7666:Tsele Natsok Rangdrol 1987 7117:Journal of Buddhist Ethics 6656:. Buddhist Studies Review. 5878:The Psychology of Nirvana, 4811:denoting the insight that 3523: 3446: 3357:goal is the attainment of 3067: 3038: 2471:As it is the cessation of 1951: 1694:or non-abiding nirvana of 1406:without residue remaining. 933: 867:is used synonymously with 724:Extinction and blowing out 696:of Hinduism, but the term 668: 18: 13482: 13281: 13081: 13050: 12965: 12880: 12811: 12804: 12748: 12678: 12630: 12545: 12460: 12235:Buddhist temples in Korea 12158: 12060: 11943: 11640: 11568: 11395: 11268: 11208: 10843: 10798:Chinese Esoteric Buddhism 10709: 10701:Three planes of existence 10649: 10494: 10386: 10316: 10308:Buddha in world religions 10170: 10115: 10087: 9707:, Encyclopedia Britannica 9482:Wynne, Alexander (2007), 9379:The Mirror of Mindfulness 9338:Thrangu Rinpoche (1993), 9312:Thích Thiện Châu (1984), 9241:Sharf, Robert H. (2000), 9190:Sharf, Robert H. (1995), 9167:, Oxford University Press 9104:(Kindle ed.), Wisdom 9073:(Kindle ed.), Rodale 8977:Lopez, Donald S. (2001), 8971:10.1080/09552369908575487 8851:The message of the Buddha 8650:(Kindle ed.), Bantam 8632:, Oxford University Press 8435:Choong, Mun-Keat (1999), 8357:Brunnholzl, Karl (2014), 8233:, Jain Publishing Company 8172:. Routledge. p. 58. 7879:. Shambhala. p. 13. 6853:, pp. 37–38, 62, 65. 6487:Martin Southwold (1983). 6458:. Routledge. p. 47. 6452:Richard Gombrich (2006). 4893:. Routledge. p. 25. 4367: 3985:Nama-rupa and Dharma-rupa 3823:Nibbāna: The Mind Stilled 3812:Enlightenment (religious) 3645:The debate as to whether 2999:, in his analysis of the 2896:According to Guang Xing, 2659: 2644: 2633: 2443:In other Buddhist schools 2376:, but the "true self" or 2152:teachers, states in his " 2132:), calmness or coolness ( 2128:), of perfect happiness ( 1866: 1843: 1826: 1554:Dhammacakkapavattanasutta 1279:and the tradition of the 1155:The Psychology of Nirvana 1149:) and "non-manifestive" ( 598:then means "to blow out"; 385: 371: 352: 345: 331: 322: 315: 306: 299: 290: 283: 276: 269: 260: 253: 234: 227: 208: 201: 182: 175: 157: 138: 131: 112: 105: 98: 91: 84: 77: 58: 51: 39: 32: 13260:Yoga Sutras of Patanjali 12017:Persecution of Buddhists 11238:Four stages of awakening 10619:Three marks of existence 10205:Physical characteristics 10031:Buddhism for Beginners, 9999:10.1558/bsrv.v14i2.14851 9523:. Metta Forest Monastery 9406:Walshe, Maurice (1995), 9386:Vetter, Tilmann (1988), 9329:Thich Nhat Hanh (1999), 9320:Thich Nhat Hanh (1991), 9211:10.1163/1568527952598549 9145:Rahula, Walpola (2007), 9069:Moffitt, Philip (2008), 9062:On the Nature of Nibbāna 8986:Mackenzie, Rory (2007), 8942:10.1558/bsrv.v14i2.14851 8878:A Dictionary of Buddhism 8764:Introduction to Buddhism 8646:Goleman, Daniel (2008), 8568:Dudjom Rinpoche (2011), 8486:Collins, Steven (2010), 8465:Collins, Steven (1998). 8444:Collins, Steven (1990). 8412:, Princeton University, 8390:Encyclopedia of Buddhism 8229:Akizuki, Ryōmin (1990), 7965:literature, such as the 7929:, pp. 104–105, 108. 7855:Etienne Lamotte (1998). 7692:, Kindle loc. 8211-8215. 7656:, Kindle loc. 1480-1482. 7627:Buswell & Lopez 2013 7582:, Kindle loc. 1790-1796. 7267:, pp. 100–105, 110. 7214:Pasanno & Amaro 2009 7199:Pasanno & Amaro 2009 6851:Buswell & Lopez 2013 6839:Buswell & Lopez 2013 6827:Buswell & Lopez 2013 5543:Buswell & Lopez 2013 5146:Buswell & Lopez 2013 5077:Mun-Keat Choong (1999). 5002:Buswell & Lopez 2013 4932:Buswell & Lopez 2013 3849: 3634:in the sense of twofold 3109:''apratiṣṭhita-nirvana'' 3084:''apratiṣṭhita-nirvana'' 3023:school and later Indian 3002:Mahāprajñāpāramitopadeśa 2688:) from mere destruction 2267:to refute such notions. 2172:is nibbāna" (citing the 2154:On the nature of Nibbana 1810:four stages of awakening 1354:There are two stages in 1297:(pre-canonical) Buddhism 956:at the hub of the wheel. 708:nor in the pre-Buddhist 694:Brihadaranyaka Upanishad 606:, derived from the root 444:paths, and leads to the 25:Nirvana (disambiguation) 13190:Samkhyapravachana Sutra 11380:Ten principal disciples 10263:(aunt, adoptive mother) 9986:Buddhist Studies Review 9731:, by Thanissaro Bhikkhu 9718:Yamaka Sutta, SN 22.85. 9631:. Vipassanā Fellowship. 9491:Yamamoto Kosho (1975), 9442:Williams, Paul (2008), 9433:Williams, Paul (2002), 9424:Williams, Paul (1994), 9370:The Essence of Buddhism 9368:Traleg Kyabgon (2001), 9347:Trainor, Kevin (2004). 9306:10.1163/156852793X00112 9283:Snelling, John (1987), 8929:Buddhist Studies Review 8914:Lama Surya Das (1997), 8896:Khunu Rinpoche (2012), 8780:Harvey, Peter (1995b), 8771:Harvey, Peter (1995a), 8755:The Yogi and the Mystic 8695:What The Buddha Thought 8630:Foundations of Buddhism 8628:Gethin, Rupert (1998), 8531:Buddhist Sects in India 8326:Buddhist Studies Review 8143:Kōshō Yamamoto (1974). 7808:Kornberg Greenberg 2008 7629:, "apratiṣṭhitanirvāṇa. 6223:nibbanam paramam sukham 5098:Ray Billington (2002). 4791:Further notes on quotes 4775:afflictive obstructions 4628:Yamaka Sutta (SN 22.58) 4034:, the Buddha describes 3934:: "The liberated mind ( 3777:William Edward Soothill 3691:school, who argue that 3224:. In Chapter IX of the 3088:''pratiṣṭhita-nirvāṇa'' 2616:truth which is Nirvana. 1978:(marks): impermanence ( 1922: 1898: 1667:likewise describes the 1572:In the Theravada School 1239:, has no border-signs ( 673:The origin of the term 591:which means "to blow": 12926:Early Buddhist schools 12090:Buddhism and democracy 11603:Tibetan Buddhist canon 11598:Chinese Buddhist canon 10830:Pre-sectarian Buddhism 10825:Early Buddhist schools 9577:April 6, 2014, at the 9517:"No Self or Not-Self?" 9495:, Ube City: Karinbunko 9172:Reat, N. Ross (1998), 9163:Ray, Reginald (1999), 9156:What the Buddha Taught 9147:What the Buddha Taught 8875:Keown, Damien (2004). 8866:Keown, Damien (2000), 8858:Kalupahana, David J., 8840:Hwang, Soonil (2006), 8798:Harvey, Peter (2012). 8762:Harvey, Peter (1990), 8711:Hamilton, Sue (2000). 8580:World History: To 1800 8541:World History: To 1800 8524:, Taylor & Francis 8506:Conze, Edward (1967), 8426:Clarke, Peter (2004), 8315:Bhikkhu Bodhi (2012), 8306:Bhikkhu Bodhi (2011), 8292:Bhikkhu Bodhi (2007), 8283:Bhikkhu Bodhi (2005), 8220:Ajahn Sucitto (2010), 7644:, Kindle loc. 430-436. 7580:Pabongka Rinpoche 2006 6654:Nibbāna and Abhidhamma 6652:Cousins, L. S. (1983) 5450:Miri Albahari (2006). 5387:Smith & Novak 2009 5216:Smith & Novak 2009 5032:Genjun Sasaki (1986). 4272:"Maggavagga: The Path" 4089: 3793: 3767: 3669:and "the middle way." 3569:Tathagatagarbha Sutras 3533:Tathāgatagarbha sūtras 3494: 3479: 3423:, the obstructions to 3401:A practitioner on the 3318: 3268: 3065: 3053: 2618: 2600: 2554: 2494: 2025:Modern Theravada views 1752: 1659: 1604: 1569: 1544: 1517: 1498:Synonyms and metaphors 1429:khandha-(pari)nibbana. 1408: 1402: 1381:nir-upadhiśeṣa-nirvāṇa 1351: 1269: 1183: 1137:) that has "stopped" ( 1053:(birth, becoming). As 957: 406: 378: 338: 277:γasalang-aca nögcigsen 164: 23:. For other uses, see 12100:Eight Consciousnesses 10210:Life of Buddha in art 9957:Katukurunde Nanananda 9703:Donald S. Lopez Jr., 9410:, Wisdom Publications 9322:Old Path White Clouds 9176:, Motilal Banarsidass 9124:Pruthi, R.K. (2004). 8979:The Story of Buddhism 8604:. London: Routledge. 8598:Dundas, Paul (2002). 8352:, Motilal Banarsidass 8338:10.1558/bsrv.v26i1.33 8287:, Wisdom Publications 8238:Anam Thubten (2009), 8093:Takpo Tashi Namgyal, 7969:actually refer to an 7967:Mahaparinirvana Sutra 7857:Suramgamasamadhisutra 7678:Thrangu Rinpoche 1993 7446:Thích Thiện Châu 1984 6677:Thích Thiện Châu 1984 6427:Brian Morris (2006). 5837:Regamey, Constantin. 5717:IV 251 and SN IV 261. 4887:Chad Meister (2009). 4653:Aggivacchagotta Sutta 4085: 3970:) and consciousness ( 3962:See Digha Nikaya 15, 3785: 3772:Mahāparinirvāṇa Sūtra 3747: 3737:dependent origination 3726:Mahāparinirvāṇa Sūtra 3489: 3456: 3411:(grounds or levels). 3286: 3240:This severing is the 3238: 3198:Sandhinirmocana-sutra 3164:nirupadhisesa-nirvana 3104:(solitary realizer). 3078:The classic Mahāyāna 3059: 3048: 2918:school, only wisdom ( 2684:Existing separately ( 2613: 2584: 2538: 2477:three characteristics 2469: 2411:thai forest tradition 2282:Thai forest tradition 2222:Thai forest tradition 2220:Some teachers of the 2094:dependent origination 1747: 1651: 1579: 1564: 1539: 1509: 1479:dependent origination 1439:unanswerable question 1421:kilesa-(pari)nibbana, 1403: 1397: 1377:An-up ādisesa-nibbāna 1338: 1233: 1173: 1080:. In this sense, the 947: 762:), aversion or hate ( 614:which mean "desire", 571:Etymology and meaning 551:anupadhishesa-nirvana 397: 13966:Buddhist terminology 13364:Brihadratha Ikshvaku 13201:Sarvadarsanasangraha 12978:Acintya bheda abheda 12577:East Asian religions 12007:Buddhism in the West 11578:Early Buddhist texts 11193:Four Right Exertions 10659:Ten spiritual realms 10152:Noble Eightfold Path 9914:Priestley, Leonard. 9812:The Buddhist Society 9667:John Bowker (1997), 9596:Eastern Spirituality 9181:Ringu Tulku (2005), 9174:The Salistamba Sutra 8819:Hindson, Ed (2008). 8656:Gombrich, Richard F. 8366:Buddhaghosa (1999), 8346:Bronkhorst, Johannes 7939:Merv Fowler (1999). 7757:Jan Nattier (2007). 7690:Dudjom Rinpoche 2011 7026:, pp. 140, 180. 6740:, p. 750, n. 3. 6520:Merv Fowler (1999). 5518:The Eastern Buddhist 5004:, Kindle loc. 44535. 4468:), meaning that the 3468:Mahavairocana Tantra 3437:apratiṣṭhita-nirvana 3252:) of the dual base ( 3242:apratiṣṭhita-nirvana 3230:apratiṣṭhita-nirvana 3211:Mahayanasutralamkara 3185:apratiṣṭhita-nirvana 3156:apratiṣṭhita-nirvana 3141:Apratiṣṭhita-nirvana 3035:Apratiṣṭhita nirvāna 2955:In Mahayana Buddhism 2863:) and divine power ( 2748:The five aggregates 2727:The five aggregates 2502:apratisamkhyanirodha 2431:appatiṭṭhita viññāṇa 1743:Path of Purification 1719:was unconditioned). 1535:early Buddhist texts 1530:Adittapariyaya Sutta 1363:Sa-upādisesa-nibbāna 1251:) but is closest to 1174:In the cosmology of 1089:sannavedayitanirodha 1013:early Buddhist texts 650:based on this root, 541:sopadhishesa-nirvana 387:Glossary of Buddhism 325:mya ngan las 'das pa 13424:Dayananda Saraswati 12998:Nimbarka Sampradaya 12922:Buddhist philosophy 12700:Religion portal 12447:Temple of the Tooth 12326:Jaya Sri Maha Bodhi 11365:Upāsaka and Upāsikā 10858:Bodhipakkhiyādhammā 10641:Two truths doctrine 10461:Mahapajapati Gotamī 10261:Mahapajapati Gotamī 9592:"Nirvana / Nibbana" 9521:www.dhammatalks.org 9333:, Three River Press 9021:Maha Boowa (2005). 8849:Jayatilleke, K.N., 8005:, pp. 288–289. 7961:"Some texts of the 7654:Khunu Rinpoche 2012 7570:, pp. 228–229. 7240:, pp. 125–127. 7151:, pp. 101–103. 6679:, pp. 201–202. 6635:(Nyanaponika, 2006) 6395:Hamilton-Blyth 2013 6288:Lama Surya Das 1997 6278:, pp. 158–159. 6139:, pp. 206–208. 6061:, p. 223, 226. 6032:, pp. 374–377. 5904:, pp. 318–319. 5867:, pp. 200–208. 5506:, pp. 119–124. 5343:, pp. 137–138. 5314:Max Müller (2011). 4949:, pp. 194–195. 4934:, pp. 589–590. 4867:, pp. 143–150. 4779:bodhisattva grounds 4640:nirvana-after-death 4636:nirvana-after-death 3443:Buddhahood's bodies 3329:Paths to Buddhahood 3322:nirvikalpaka-jñana) 3272:nirvikalpaka-jñana) 2776:) from all impure ( 2723:The five aggregates 2628: 2506:pratisamkhyanirodha 2452:The later Buddhist 2392:The Dhammakaya case 2370:Dhammakaya Movement 2360:Buddhadhasa Bhikkhu 2211:anidassana viññāṇa, 2100:('compounded') and 1817: 1727:The fifth century 1713:view that space or 1367:sopadhiśeṣa-nirvāṇa 1018:Malunkyaputta sutta 844:from that which is 736:is a negative, and 13035:Pashupata Shaivism 12865:Pashupata Shaivism 12622:Western philosophy 12220:Dzong architecture 12042:Vipassana movement 12037:Buddhist modernism 11465:Emperor Wen of Sui 11233:Pratyekabuddhayāna 11166:Threefold Training 10968:Vipassana movement 10684:Hungry Ghost realm 10504:Avidyā (Ignorance) 10451:Puṇṇa Mantānīputta 10200:Great Renunciation 10195:Eight Great Events 10077: 10033:"What is nirvana?" 9818:on August 6, 2009. 9690:2014-02-22 at the 9392:, Brill Academic, 9158:(Revised ed.) 8529:Dutt, Nalinaksha. 8240:No Self No Problem 8017:, p. 288-289. 7395:, pp. 42, 96. 7315:, pp. 94, 97. 7228:, pp. 87, 90. 7086:, pp. 60, 94. 7074:, pp. 41, 53. 6786:Satipatthana Sutta 6455:Theravada Buddhism 6410:Exploring Buddhism 6369:, p. 155-156. 6264:Bhikkhu Bodhi 2011 5914:Bhikkhu Bodhi 2005 5902:Bhikkhu Bodhi 2005 5890:Bhikkhu Bodhi 2005 5802:Bhikkhu Bodhi 2012 5572:, pp. 96–134. 5204:Bhikkhu Bodhi 2012 5119:David Loy (2009). 4771:Consequence School 4564:Non-reactiveness: 4502:kilesa-parinibbāna 3879:based on the root 3480: 3339:Pratyekabuddhahood 3280:) and compassion ( 3248:) the revolution ( 3066: 3054: 2627: 2427:anidassana viññāṇa 2319:anidassana viññāṇa 2311:anidassana viññāṇa 2303:Thanissaro Bhikkhu 2296:anidassana viññāṇa 2136:), and stability ( 2114:appaticcasamuppana 1931:immaterial rebirth 1827:Abandoned fetters 1807: 1605: 1437:after death is an 1352: 1204:Constantin Regamey 1184: 1145:), "unsupported" ( 1111:primitive Buddhism 1047:("wandering") and 958: 940:Rebirth (Buddhism) 936:Samsara (Buddhism) 817:Ṭhānissaro Bhikkhu 792:) or defilements ( 407: 13948: 13947: 13800:Pratītyasamutpāda 12961: 12960: 12742:Indian philosophy 12708: 12707: 12346:Om mani padme hum 12052:Women in Buddhism 11968:Buddhist councils 11838:Western countries 11626:Madhyamakālaṃkāra 11387:Shaolin Monastery 10964:Samatha-vipassanā 10574:Pratītyasamutpāda 10378:Metteyya/Maitreya 10296: 10288: 10280: 10272: 10264: 10256: 10248: 10125:Four Noble Truths 9581:Victor Langheld, 9477:Via Google Books. 9458:978-1-134-25056-1 9154:Rahula, Walpola, 9016:on March 16, 2015 9006:978-1-134-13262-1 8888:978-0-19-157917-2 8811:978-0-521-85942-4 8745:978-1-136-84293-1 8724:978-0-7007-1280-9 8499:978-0-521-88198-2 8478:978-0-521-57054-1 8457:978-0-521-39726-1 8419:978-1-4008-4805-8 8179:978-1-135-79123-0 7952:978-1-898723-66-0 7886:978-1-57062-772-9 7770:978-81-208-2048-7 7599:, pp. 59–60. 7531:, pp. 65–66. 7490:, pp. 72–74. 7460:, pp. 55–74. 7339:, pp. 11–12. 7135:on June 16, 2010. 6961:, pp. 36–37. 6533:978-1-898723-66-0 6506:978-0-7190-0971-6 6465:978-1-134-90352-8 6440:978-0-521-85241-8 6420:978-1-136-22877-3 6397:, pp. 19–28. 6314:, pp. 34–35. 6212:, pp. 75–76. 6156:, pp. 68–69. 5928:, pp. 90–92. 5876:Johansson, Rune, 5680:, pp. 47–48. 5605:, pp. 80–81. 5593:, pp. 68–69. 5461:978-0-230-00712-3 5440:, pp. 12–13. 5416:, pp. 66–67. 5389:, pp. 51–52. 5327:978-1-108-07326-4 5304:, pp. 67–68. 5132:978-1-4384-2680-8 5111:978-1-134-79348-8 5090:978-81-208-1649-7 5064:, pp. 18–21. 5045:978-81-208-0038-0 5019:, pp. 82–84. 4900:978-1-134-14179-1 4730:Mahayana-samgraha 4177:See for example: 3909:are mentioned as 3610:Buddhism. Indian 3581:prabhasvara citta 3387:Abhisamayalamkara 3217:Mahayana-samgraha 3183:school, the term 2836: 2835: 2772:The disjunction ( 2761:The cessation of 2691:A real existent ( 2467:says of nirvana: 2463:Mahavibhasasastra 2102:paticcasamuppanna 1950: 1949: 1824:Further rebirths 1812:according to the 1707:asankhata dhammas 1513:anaharo nibbayati 1301:Mahayana Buddhism 1187:Stanislaw Schayer 873:(Sanskrit), also 854:pratityasamutpada 830:Critical Buddhism 800:Weaving and woods 505:) and ignorance ( 466:Four Noble Truths 392: 391: 13973: 13454:Satyakama Jabala 13389:Akshapada Gotama 13339:Gārgī Vāchaknavī 13319:Vāchaspati Misra 13177:Nyayakusumanjali 13111:Bhagavata Purana 13068:Radical Humanism 13040:Shaiva Siddhanta 12809: 12808: 12781:Vedic philosophy 12735: 12728: 12721: 12712: 12711: 12698: 12697: 12686: 12685: 12525:Sacred languages 12373:Maya Devi Temple 12336:Mahabodhi Temple 12140:Secular Buddhism 12105:Engaged Buddhism 10945: 10793:Tibetan Buddhism 10744:Vietnamese Thiền 10343:Mahāsthāmaprāpta 10294: 10286: 10278: 10270: 10262: 10254: 10246: 10095: 10094: 10082: 10072: 10062: 10055: 10048: 10039: 10038: 10017:Steven Collins. 10011: 10001: 9938: 9932:Walpola Rahula, 9930: 9924: 9923: 9911: 9905: 9904: 9893: 9887: 9886: 9875: 9869: 9868: 9857: 9851: 9850: 9843: 9837: 9836: 9829: 9820: 9819: 9814:. Archived from 9806:Ajahn Brahmali. 9803: 9797: 9796: 9794: 9785: 9779: 9778: 9771: 9760: 9759: 9752: 9746: 9745: 9738: 9732: 9726: 9720: 9715: 9709: 9700: 9694: 9679: 9673: 9664: 9651: 9650: 9647:Encyclopedia.com 9639: 9633: 9632: 9625: 9619: 9618: 9611: 9600: 9599: 9588: 9582: 9567: 9550: 9549: 9538: 9532: 9531: 9529: 9528: 9512: 9496: 9487: 9475: 9474: 9473: 9467: 9461:, archived from 9450: 9438: 9435:Buddhist Thought 9429: 9420: 9411: 9402: 9382: 9373: 9364: 9343: 9334: 9325: 9324:, Parallax Press 9316: 9308: 9288: 9279: 9270: 9269: 9268: 9262: 9247: 9237: 9236: 9235: 9229: 9223:, archived from 9222: 9196: 9186: 9177: 9168: 9159: 9150: 9141: 9120: 9105: 9096: 9084:Ñāṇamoli Bhikkhu 9074: 9065: 9056: 9054: 9052: 9046: 9040:. Archived from 9029: 9017: 9015: 9009:, archived from 8994: 8982: 8973: 8959:Asian Philosophy 8953: 8944: 8919: 8910: 8901: 8892: 8871: 8862: 8854: 8853:, The Free Press 8845: 8836: 8815: 8794: 8776: 8767: 8758: 8749: 8728: 8707: 8698: 8689: 8680: 8671: 8651: 8642: 8633: 8624: 8615: 8594: 8573: 8564: 8555: 8534: 8525: 8516: 8515:, Bruno Cassirer 8514: 8502: 8482: 8461: 8440: 8431: 8422: 8402: 8384: 8372:Ñāṇamoli Bhikkhu 8370:, translated by 8362: 8353: 8341: 8320: 8311: 8302: 8300: 8288: 8279: 8261: 8252: 8243: 8234: 8225: 8202: 8198: 8190: 8184: 8183: 8163: 8157: 8156: 8140: 8134: 8131: 8125: 8119: 8113: 8107: 8098: 8091: 8085: 8081: 8075: 8072: 8066: 8060: 8054: 8048: 8042: 8036: 8030: 8024: 8018: 8012: 8006: 8000: 7994: 7988: 7982: 7956: 7936: 7930: 7924: 7918: 7912: 7906: 7900: 7891: 7890: 7867: 7861: 7860: 7852: 7846: 7843: 7837: 7834: 7828: 7817: 7811: 7805: 7799: 7793: 7787: 7781: 7775: 7774: 7754: 7748: 7745: 7739: 7736: 7717: 7711: 7705: 7699: 7693: 7687: 7681: 7675: 7669: 7663: 7657: 7651: 7645: 7639: 7630: 7624: 7613: 7606: 7600: 7594: 7583: 7577: 7571: 7565: 7556: 7550: 7544: 7538: 7532: 7526: 7520: 7513: 7504: 7497: 7491: 7485: 7476: 7470: 7461: 7455: 7449: 7443: 7437: 7431: 7425: 7419: 7408: 7402: 7396: 7390: 7384: 7378: 7367: 7361: 7352: 7346: 7340: 7334: 7328: 7322: 7316: 7310: 7304: 7298: 7292: 7286: 7280: 7274: 7268: 7262: 7256: 7250: 7241: 7235: 7229: 7223: 7217: 7211: 7202: 7196: 7190: 7187: 7176: 7170: 7164: 7161: 7152: 7146: 7137: 7136: 7131:. Archived from 7105: 7099: 7093: 7087: 7081: 7075: 7069: 7063: 7057: 7051: 7045: 7039: 7038:, pp. 2, 4. 7033: 7027: 7021: 7015: 7009: 6998: 6992: 6986: 6980: 6974: 6968: 6962: 6956: 6950: 6944: 6938: 6932: 6926: 6920: 6914: 6908: 6902: 6896: 6890: 6884: 6878: 6872: 6866: 6860: 6854: 6848: 6842: 6836: 6830: 6824: 6818: 6811: 6805: 6799: 6793: 6783: 6777: 6774:Buddhaghosa 1999 6771: 6765: 6764:, pp. 1, 7. 6762:Buddhaghosa 1999 6759: 6753: 6750:Buddhaghosa 1999 6747: 6741: 6738:Buddhaghosa 1999 6735: 6729: 6726:Buddhaghosa 1999 6723: 6717: 6711: 6705: 6691: 6680: 6674: 6657: 6650: 6637: 6631: 6625: 6619: 6610: 6604: 6598: 6592: 6586: 6580: 6574: 6568: 6562: 6556: 6550: 6544: 6538: 6537: 6517: 6511: 6510: 6494: 6484: 6475: 6469: 6444: 6424: 6404: 6398: 6392: 6383: 6376: 6370: 6364: 6358: 6352: 6339: 6333: 6327: 6321: 6315: 6312:Ringu Tulku 2005 6309: 6303: 6297: 6291: 6285: 6279: 6273: 6267: 6261: 6255: 6249: 6240: 6234: 6225: 6219: 6213: 6207: 6198: 6192: 6181: 6175: 6169: 6163: 6157: 6151: 6140: 6134: 6125: 6119: 6110: 6104: 6098: 6092: 6086: 6080: 6074: 6068: 6062: 6056: 6050: 6044: 6033: 6027: 6021: 6015: 6004: 5998: 5989: 5983: 5977: 5976:, p. 25-27. 5971: 5962: 5956: 5950: 5944: 5929: 5923: 5917: 5911: 5905: 5899: 5893: 5887: 5881: 5874: 5868: 5862: 5856: 5850: 5844: 5835: 5826: 5820: 5814: 5811: 5805: 5799: 5793: 5787: 5781: 5775: 5769: 5763: 5757: 5751: 5745: 5739: 5733: 5727: 5718: 5711: 5705: 5699: 5693: 5687: 5681: 5675: 5664: 5658: 5645: 5642: 5633: 5627: 5618: 5612: 5606: 5600: 5594: 5588: 5582: 5579: 5573: 5567: 5561: 5555: 5546: 5540: 5534: 5533: 5513: 5507: 5501: 5495: 5489: 5483: 5477: 5466: 5465: 5447: 5441: 5435: 5429: 5423: 5417: 5411: 5402: 5396: 5390: 5384: 5378: 5372: 5359: 5353: 5344: 5338: 5332: 5331: 5311: 5305: 5299: 5290: 5284: 5275: 5269: 5248: 5242: 5223: 5213: 5207: 5201: 5195: 5189: 5174: 5168: 5149: 5143: 5137: 5136: 5115: 5094: 5074: 5065: 5059: 5050: 5049: 5029: 5020: 5014: 5005: 4999: 4986: 4980: 4965: 4959: 4950: 4944: 4935: 4929: 4920: 4914: 4908: 4907: 4884: 4868: 4861: 4855: 4852: 4846: 4843: 4837: 4834: 4825: 4822: 4816: 4801: 4785: 4753: 4747: 4700: 4694: 4690: 4684: 4680: 4674: 4670: 4664: 4624: 4618: 4614: 4608: 4604: 4598: 4591: 4585: 4581: 4575: 4562: 4556: 4535: 4529: 4511: 4505: 4489: 4483: 4456: 4450: 4427: 4421: 4417: 4411: 4407: 4401: 4397: 4391: 4387: 4381: 4377: 4361: 4358: 4351: 4345: 4343: 4333: 4327: 4315: 4309: 4307: 4300: 4294: 4275: 4263: 4247: 4244: 4238: 4231: 4225: 4221: 4215: 4203: 4197: 4190: 4184: 4183: 4175: 4169: 4166: 4160: 4123: 4117: 4106: 4100: 4096: 4090: 4078: 4072: 4049: 4043: 4028: 4022: 4015: 4009: 3993: 3987: 3981: 3975: 3964:Mahanidana Sutta 3960: 3954: 3947: 3941: 3903: 3897: 3890: 3884: 3869: 3863: 3859: 3765: 3713:school and some 3685:Tibetan Buddhist 3651:Chinese Buddhism 3636:identitylessness 3544:(Buddha). These 3205:Lankavatarasutra 2629: 2626: 2448:Sthavira schools 2291:pabhassara citta 2286:Anguttara Nikaya 2206:pabhassara citta 2174:Pañcattaya Sutta 2118:paticcasamuppada 2090:David Kalupahana 2030:K.N. Jayatilleke 2005:as an object of 1926:material rebirth 1841:heavenly realms 1818: 1806: 1793:Udana Commentary 1768:gradual training 1379:(Pali; Sanskrit 1365:(Pali; Sanskrit 1123:Edicts of Ashoka 1094:nirodhasamapatti 627:adding the root 478:and goal of the 438: 426: 381: 366: 355: 354: 341: 327: 326: 311: 310: 293: 292: 279: 278: 263: 262: 248: 237: 236: 222: 211: 210: 196: 185: 184: 171: 152: 141: 140: 126: 115: 114: 101: 100: 87: 86: 72: 61: 60: 30: 29: 13981: 13980: 13976: 13975: 13974: 13972: 13971: 13970: 13951: 13950: 13949: 13944: 13770:Parameshashakti 13478: 13414:Ramana Maharshi 13299:Kumārila Bhaṭṭa 13277: 13243:Vaiśeṣika Sūtra 13217:Tattvacintāmaṇi 13090:Abhinavabharati 13077: 13046: 13020:Sikh Philosophy 13008:Vishishtadvaita 12957: 12876: 12800: 12744: 12739: 12709: 12704: 12692: 12674: 12626: 12541: 12456: 12193:Ordination hall 12154: 12056: 12027:Buddhist crisis 11939: 11636: 11588:Mahayana sutras 11564: 11560:Thích Nhất Hạnh 11391: 11264: 11204: 11154:Bodhisattva vow 10839: 10705: 10645: 10604:Taṇhā (Craving) 10539:Five hindrances 10490: 10382: 10312: 10166: 10111: 10083: 10066: 10028: 9979: 9947: 9945:Further reading 9942: 9941: 9931: 9927: 9912: 9908: 9895: 9894: 9890: 9877: 9876: 9872: 9859: 9858: 9854: 9845: 9844: 9840: 9831: 9830: 9823: 9804: 9800: 9792: 9788:Bhikkhu Bodhi. 9786: 9782: 9773: 9772: 9763: 9754: 9753: 9749: 9740: 9739: 9735: 9727: 9723: 9716: 9712: 9701: 9697: 9692:Wayback Machine 9680: 9676: 9665: 9654: 9641: 9640: 9636: 9627: 9626: 9622: 9613: 9612: 9603: 9590: 9589: 9585: 9579:Wayback Machine 9568: 9553: 9540: 9539: 9535: 9526: 9524: 9513: 9509: 9504: 9499: 9471: 9469: 9465: 9459: 9448: 9400: 9361: 9266: 9264: 9260: 9245: 9233: 9231: 9227: 9194: 9138: 9094: 9050: 9048: 9044: 9038: 9027: 9013: 9007: 8992: 8981:, HarperCollins 8889: 8833: 8812: 8792: 8746: 8725: 8612: 8591: 8552: 8512: 8500: 8479: 8458: 8420: 8400: 8382: 8298: 8277: 8215: 8213:Printed sources 8210: 8205: 8200:Digital version 8191: 8187: 8180: 8164: 8160: 8141: 8137: 8132: 8128: 8122:Brunnholzl 2014 8120: 8116: 8108: 8101: 8092: 8088: 8082: 8078: 8073: 8069: 8063:Brunnholzl 2014 8061: 8057: 8051:Brunnholzl 2014 8049: 8045: 8039:Brunnholzl 2014 8037: 8033: 8025: 8021: 8013: 8009: 8001: 7997: 7989: 7985: 7963:tathagatagarbha 7953: 7937: 7933: 7925: 7921: 7913: 7909: 7901: 7894: 7887: 7868: 7864: 7853: 7849: 7844: 7840: 7835: 7831: 7818: 7814: 7806: 7802: 7794: 7790: 7782: 7778: 7771: 7755: 7751: 7746: 7742: 7737: 7720: 7712: 7708: 7700: 7696: 7688: 7684: 7676: 7672: 7664: 7660: 7652: 7648: 7640: 7633: 7625: 7616: 7607: 7603: 7595: 7586: 7578: 7574: 7566: 7559: 7551: 7547: 7539: 7535: 7527: 7523: 7519:2008. pp. 59-60 7514: 7507: 7498: 7494: 7486: 7479: 7471: 7464: 7456: 7452: 7444: 7440: 7432: 7428: 7420: 7411: 7403: 7399: 7391: 7387: 7379: 7370: 7362: 7355: 7347: 7343: 7335: 7331: 7323: 7319: 7311: 7307: 7299: 7295: 7287: 7283: 7275: 7271: 7263: 7259: 7251: 7244: 7236: 7232: 7224: 7220: 7212: 7205: 7197: 7193: 7188: 7179: 7173:Maha Boowa 2005 7171: 7167: 7162: 7155: 7149:Maha Boowa 2005 7147: 7140: 7106: 7102: 7094: 7090: 7082: 7078: 7070: 7066: 7058: 7054: 7046: 7042: 7034: 7030: 7022: 7018: 7010: 7001: 6993: 6989: 6981: 6977: 6969: 6965: 6957: 6953: 6945: 6941: 6933: 6929: 6921: 6917: 6909: 6905: 6897: 6893: 6885: 6881: 6873: 6869: 6861: 6857: 6849: 6845: 6837: 6833: 6825: 6821: 6812: 6808: 6800: 6796: 6784: 6780: 6772: 6768: 6760: 6756: 6748: 6744: 6736: 6732: 6724: 6720: 6712: 6708: 6695:Bhikkhu Ñāṇamol 6692: 6683: 6675: 6660: 6651: 6640: 6632: 6628: 6620: 6613: 6605: 6601: 6593: 6589: 6581: 6577: 6569: 6565: 6557: 6553: 6545: 6541: 6534: 6518: 6514: 6507: 6485: 6478: 6466: 6450: 6441: 6425: 6421: 6405: 6401: 6393: 6386: 6378:Bhikkhu Bodhi. 6377: 6373: 6365: 6361: 6353: 6342: 6334: 6330: 6322: 6318: 6310: 6306: 6298: 6294: 6286: 6282: 6274: 6270: 6262: 6258: 6250: 6243: 6235: 6228: 6220: 6216: 6208: 6201: 6193: 6184: 6176: 6172: 6164: 6160: 6152: 6143: 6135: 6128: 6120: 6113: 6105: 6101: 6093: 6089: 6081: 6077: 6069: 6065: 6057: 6053: 6045: 6036: 6028: 6024: 6016: 6007: 5999: 5992: 5984: 5980: 5972: 5965: 5957: 5953: 5945: 5932: 5924: 5920: 5912: 5908: 5900: 5896: 5888: 5884: 5875: 5871: 5863: 5859: 5851: 5847: 5836: 5829: 5821: 5817: 5812: 5808: 5800: 5796: 5788: 5784: 5776: 5772: 5764: 5760: 5752: 5748: 5742:Bronkhorst 1993 5740: 5736: 5728: 5721: 5715:Samyutta Nikaya 5712: 5708: 5700: 5696: 5688: 5684: 5676: 5667: 5659: 5648: 5643: 5636: 5628: 5621: 5613: 5609: 5601: 5597: 5589: 5585: 5580: 5576: 5568: 5564: 5556: 5549: 5541: 5537: 5514: 5510: 5502: 5498: 5490: 5486: 5478: 5469: 5462: 5448: 5444: 5436: 5432: 5424: 5420: 5412: 5405: 5397: 5393: 5385: 5381: 5373: 5362: 5354: 5347: 5339: 5335: 5328: 5312: 5308: 5300: 5293: 5285: 5278: 5270: 5251: 5243: 5226: 5214: 5210: 5202: 5198: 5190: 5177: 5169: 5152: 5144: 5140: 5133: 5117: 5112: 5096: 5091: 5075: 5068: 5060: 5053: 5046: 5030: 5023: 5015: 5008: 5000: 4989: 4981: 4968: 4960: 4953: 4945: 4938: 4930: 4923: 4915: 4911: 4901: 4885: 4881: 4877: 4872: 4871: 4865:Williams (2008) 4862: 4858: 4853: 4849: 4844: 4840: 4835: 4828: 4823: 4819: 4802: 4798: 4788: 4782: 4768: 4757: 4754: 4750: 4701: 4697: 4691: 4687: 4681: 4677: 4671: 4667: 4657: 4650: 4649: 4625: 4621: 4615: 4611: 4605: 4601: 4592: 4588: 4582: 4578: 4563: 4559: 4536: 4532: 4512: 4508: 4490: 4486: 4457: 4453: 4428: 4424: 4418: 4414: 4408: 4404: 4398: 4394: 4388: 4384: 4378: 4374: 4370: 4365: 4364: 4353: 4352: 4348: 4334: 4330: 4316: 4312: 4302: 4301: 4297: 4270: 4264: 4260: 4250: 4245: 4241: 4235:Tathagatagarbha 4232: 4228: 4222: 4218: 4204: 4200: 4191: 4187: 4178: 4176: 4172: 4167: 4163: 4125:These include: 4124: 4120: 4107: 4103: 4097: 4093: 4079: 4075: 4050: 4046: 4029: 4025: 4016: 4012: 3994: 3990: 3983:M. Falk (1943, 3982: 3978: 3961: 3957: 3948: 3944: 3930:Majjhima Nikaya 3904: 3900: 3891: 3887: 3870: 3866: 3860: 3856: 3852: 3798: 3766: 3763: 3758: 3756: 3754: 3750: 3733:tathāgatagarbha 3729: 3719:tathāgatagarbha 3693:tathāgatagarbha 3678:Samputa Tantra, 3663:tathāgatagarbha 3647:tathāgatagarbha 3599:tathāgatagarbha 3573:tathāgatagarbha 3564:tathāgatagarbha 3551:tathāgatagarbha 3528: 3522: 3451: 3445: 3417: 3331: 3076: 3043: 3037: 2997:Etienne Lamotte 2993:Indian Buddhism 2957: 2841: 2634:Early Buddhist 2623: 2580:Abhidharmakosha 2546:visamyogaprapti 2534:visamyogaprapti 2525:Abhidharmakosha 2450: 2445: 2388:Prayudh Payutto 2355:tathāgatagarbha 2305:. According to 2261:Prayudh Payutto 2197: 2074:) and "truth" ( 2027: 1997:may experience 1986:) and nonself ( 1956: 1946:higher fetters 1943: 1930: 1925: 1908: 1901: 1890: 1878: 1864: 1860: 1856:doubt in Buddha 1848: 1840: 1838: 1805: 1725: 1669:asankhata dhatu 1655:asankhata dhatu 1647:asankhata-dhatu 1635:texts like the 1610: 1574: 1549: 1505: 1500: 1461: 1441:. According to 1333: 1103: 942: 932: 927: 862: 852:(non-self) and 826: 814: 802: 726: 712:. According to 671: 656:five aggregates 573: 530:(non-self) and 356: 324: 323:མྱ་ངན་ལས་འདས་པ། 308: 294: 264: 238: 212: 186: 168: 166: 142: 116: 99:নির্বাণ nibbano 85:निब्बान nibbāna 62: 46: 44: 34: 33:Translations of 28: 17: 12: 11: 5: 13979: 13969: 13968: 13963: 13946: 13945: 13943: 13942: 13937: 13932: 13927: 13922: 13917: 13912: 13907: 13902: 13897: 13892: 13887: 13882: 13877: 13872: 13867: 13862: 13857: 13852: 13847: 13845:Shabda Brahman 13842: 13837: 13832: 13827: 13822: 13817: 13812: 13807: 13802: 13797: 13795:Pratibimbavada 13792: 13787: 13782: 13777: 13772: 13767: 13762: 13757: 13752: 13747: 13742: 13737: 13732: 13727: 13722: 13717: 13712: 13707: 13702: 13697: 13692: 13687: 13682: 13677: 13672: 13667: 13662: 13657: 13652: 13647: 13642: 13637: 13632: 13627: 13622: 13617: 13612: 13607: 13602: 13597: 13592: 13587: 13582: 13577: 13572: 13567: 13562: 13557: 13552: 13547: 13542: 13537: 13532: 13527: 13522: 13517: 13512: 13507: 13502: 13497: 13492: 13486: 13484: 13480: 13479: 13477: 13476: 13471: 13466: 13461: 13456: 13451: 13446: 13441: 13436: 13434:Vedanta Desika 13431: 13426: 13421: 13416: 13411: 13406: 13401: 13396: 13391: 13386: 13381: 13376: 13371: 13366: 13361: 13356: 13351: 13346: 13341: 13336: 13331: 13329:Gautama Buddha 13326: 13324:Uddalaka Aruni 13321: 13316: 13311: 13306: 13301: 13296: 13291: 13285: 13283: 13279: 13278: 13276: 13275: 13270: 13263: 13256: 13251: 13246: 13239: 13238: 13237: 13227: 13220: 13213: 13211:Tarka-Sangraha 13208: 13203: 13198: 13193: 13186: 13179: 13174: 13169: 13168: 13167: 13162: 13154:Mimamsa Sutras 13150: 13143: 13138: 13133: 13126: 13124:Buddhist texts 13121: 13114: 13107: 13100: 13093: 13085: 13083: 13079: 13078: 13076: 13075: 13070: 13065: 13060: 13054: 13052: 13048: 13047: 13045: 13044: 13043: 13042: 13037: 13032: 13022: 13017: 13012: 13011: 13010: 13005: 13000: 12995: 12990: 12985: 12980: 12969: 12967: 12963: 12962: 12959: 12958: 12956: 12955: 12954: 12953: 12948: 12943: 12938: 12933: 12919: 12918: 12917: 12912: 12902: 12897: 12892: 12886: 12884: 12878: 12877: 12875: 12874: 12869: 12868: 12867: 12862: 12852: 12847: 12842: 12837: 12832: 12827: 12817: 12815: 12806: 12802: 12801: 12799: 12798: 12793: 12788: 12783: 12778: 12773: 12768: 12763: 12758: 12752: 12750: 12746: 12745: 12738: 12737: 12730: 12723: 12715: 12706: 12705: 12703: 12702: 12690: 12679: 12676: 12675: 12673: 12672: 12667: 12662: 12657: 12652: 12647: 12642: 12636: 12634: 12628: 12627: 12625: 12624: 12619: 12614: 12609: 12604: 12599: 12594: 12589: 12584: 12579: 12574: 12573: 12572: 12567: 12557: 12551: 12549: 12543: 12542: 12540: 12539: 12538: 12537: 12532: 12522: 12517: 12512: 12507: 12502: 12497: 12492: 12487: 12482: 12477: 12472: 12466: 12464: 12458: 12457: 12455: 12454: 12449: 12444: 12443: 12442: 12437: 12432: 12427: 12422: 12412: 12407: 12402: 12397: 12392: 12391: 12390: 12385: 12380: 12375: 12370: 12360: 12355: 12350: 12349: 12348: 12338: 12333: 12328: 12323: 12322: 12321: 12316: 12311: 12306: 12301: 12291: 12286: 12281: 12276: 12271: 12266: 12261: 12260: 12259: 12257:Greco-Buddhist 12249: 12248: 12247: 12242: 12237: 12232: 12227: 12222: 12217: 12212: 12211: 12210: 12208:Burmese pagoda 12200: 12195: 12190: 12185: 12180: 12175: 12164: 12162: 12156: 12155: 12153: 12152: 12147: 12142: 12137: 12132: 12127: 12122: 12117: 12112: 12107: 12102: 12097: 12092: 12087: 12082: 12077: 12072: 12066: 12064: 12058: 12057: 12055: 12054: 12049: 12044: 12039: 12034: 12029: 12024: 12019: 12014: 12009: 12004: 11999: 11998: 11997: 11990:Greco-Buddhism 11987: 11982: 11981: 11980: 11970: 11965: 11960: 11955: 11949: 11947: 11941: 11940: 11938: 11937: 11936: 11935: 11930: 11925: 11923:United Kingdom 11920: 11915: 11910: 11905: 11900: 11895: 11890: 11885: 11880: 11875: 11870: 11868:Czech Republic 11865: 11860: 11855: 11850: 11845: 11835: 11834: 11833: 11828: 11818: 11817: 11816: 11806: 11805: 11804: 11799: 11789: 11784: 11779: 11774: 11769: 11764: 11759: 11758: 11757: 11747: 11742: 11732: 11727: 11722: 11717: 11712: 11707: 11702: 11697: 11692: 11687: 11682: 11677: 11672: 11667: 11662: 11657: 11652: 11646: 11644: 11638: 11637: 11635: 11634: 11632:Abhidharmadīpa 11629: 11622: 11617: 11612: 11605: 11600: 11595: 11590: 11585: 11580: 11574: 11572: 11566: 11565: 11563: 11562: 11557: 11552: 11550:B. R. Ambedkar 11547: 11542: 11537: 11532: 11527: 11522: 11517: 11512: 11507: 11502: 11497: 11492: 11487: 11482: 11477: 11472: 11470:Songtsen Gampo 11467: 11462: 11457: 11452: 11447: 11442: 11437: 11432: 11427: 11422: 11417: 11412: 11407: 11401: 11399: 11393: 11392: 11390: 11389: 11384: 11383: 11382: 11372: 11367: 11362: 11357: 11352: 11347: 11346: 11345: 11335: 11330: 11325: 11320: 11315: 11310: 11305: 11300: 11295: 11290: 11285: 11280: 11274: 11272: 11266: 11265: 11263: 11262: 11261: 11260: 11255: 11250: 11245: 11235: 11230: 11225: 11220: 11214: 11212: 11206: 11205: 11203: 11202: 11197: 11196: 11195: 11185: 11184: 11183: 11178: 11173: 11163: 11162: 11161: 11156: 11151: 11149:Eight precepts 11146: 11136: 11135: 11134: 11129: 11124: 11119: 11109: 11108: 11107: 11097: 11092: 11087: 11086: 11085: 11080: 11075: 11065: 11060: 11055: 11050: 11045: 11044: 11043: 11038: 11028: 11023: 11022: 11021: 11016: 11011: 11006: 11001: 10996: 10991: 10986: 10981: 10976: 10971: 10961: 10956: 10951: 10946: 10937: 10927: 10922: 10920:Five Strengths 10917: 10912: 10907: 10902: 10897: 10892: 10887: 10886: 10885: 10880: 10875: 10870: 10860: 10855: 10849: 10847: 10841: 10840: 10838: 10837: 10832: 10827: 10822: 10817: 10812: 10811: 10810: 10805: 10800: 10795: 10785: 10784: 10783: 10778: 10773: 10768: 10763: 10758: 10753: 10748: 10747: 10746: 10741: 10736: 10731: 10715: 10713: 10707: 10706: 10704: 10703: 10698: 10697: 10696: 10691: 10686: 10681: 10676: 10671: 10661: 10655: 10653: 10647: 10646: 10644: 10643: 10638: 10637: 10636: 10631: 10626: 10616: 10611: 10606: 10601: 10596: 10591: 10586: 10581: 10576: 10571: 10566: 10561: 10559:Mental factors 10556: 10551: 10546: 10541: 10536: 10531: 10526: 10521: 10516: 10511: 10506: 10500: 10498: 10492: 10491: 10489: 10488: 10483: 10478: 10473: 10468: 10463: 10458: 10453: 10448: 10443: 10438: 10433: 10428: 10423: 10418: 10413: 10411:Mahamoggallāna 10408: 10403: 10398: 10392: 10390: 10384: 10383: 10381: 10380: 10375: 10370: 10365: 10360: 10355: 10350: 10345: 10340: 10335: 10334: 10333: 10326:Avalokiteśvara 10322: 10320: 10314: 10313: 10311: 10310: 10305: 10300: 10299: 10298: 10290: 10282: 10274: 10266: 10258: 10250: 10237: 10232: 10227: 10222: 10217: 10212: 10207: 10202: 10197: 10192: 10187: 10182: 10176: 10174: 10168: 10167: 10165: 10164: 10159: 10154: 10149: 10148: 10147: 10142: 10137: 10127: 10121: 10119: 10113: 10112: 10110: 10109: 10104: 10099: 10088: 10085: 10084: 10065: 10064: 10057: 10050: 10042: 10036: 10035: 10027: 10026:External links 10024: 10023: 10022: 10015: 10012: 9992:(2): 109–139. 9977: 9974: 9960: 9954: 9946: 9943: 9940: 9939: 9925: 9906: 9903:. 21 May 2011. 9888: 9870: 9852: 9838: 9821: 9798: 9780: 9761: 9747: 9733: 9721: 9710: 9695: 9674: 9652: 9634: 9620: 9601: 9583: 9551: 9533: 9506: 9505: 9503: 9500: 9498: 9497: 9488: 9479: 9457: 9439: 9430: 9421: 9412: 9403: 9398: 9383: 9374: 9365: 9359: 9344: 9335: 9326: 9317: 9309: 9289: 9280: 9271: 9238: 9205:(3): 228–283, 9187: 9178: 9169: 9160: 9151: 9142: 9136: 9121: 9106: 9097: 9092: 9075: 9066: 9057: 9036: 9018: 9005: 8983: 8974: 8954: 8935:(2): 109–139, 8920: 8911: 8902: 8893: 8887: 8872: 8863: 8855: 8846: 8837: 8831: 8816: 8810: 8795: 8790: 8777: 8768: 8759: 8757:, Curzon Press 8750: 8744: 8729: 8723: 8708: 8699: 8690: 8681: 8672: 8660:Bechert, Heinz 8652: 8643: 8634: 8625: 8616: 8611:978-0415266062 8610: 8595: 8589: 8574: 8565: 8556: 8550: 8535: 8526: 8517: 8503: 8498: 8483: 8477: 8462: 8456: 8441: 8432: 8423: 8418: 8403: 8399:978-0028657202 8398: 8385: 8380: 8363: 8354: 8342: 8321: 8312: 8303: 8289: 8280: 8275: 8262: 8253: 8244: 8235: 8226: 8216: 8214: 8211: 8209: 8206: 8204: 8203: 8185: 8178: 8158: 8135: 8126: 8114: 8112:, p. 108. 8099: 8086: 8076: 8067: 8055: 8043: 8031: 8019: 8007: 7995: 7983: 7951: 7931: 7919: 7917:, p. 107. 7907: 7905:, p. 104. 7892: 7885: 7862: 7847: 7838: 7829: 7812: 7800: 7788: 7786:, p. 540. 7776: 7769: 7749: 7740: 7718: 7716:, p. 232. 7706: 7704:, p. 137. 7694: 7682: 7680:, p. 125. 7670: 7668:, p. 114. 7658: 7646: 7642:Duckworth 2011 7631: 7614: 7601: 7584: 7572: 7557: 7545: 7533: 7521: 7505: 7492: 7477: 7462: 7450: 7448:, p. 127. 7438: 7436:, p. 105. 7426: 7409: 7397: 7385: 7368: 7353: 7341: 7329: 7317: 7305: 7293: 7291:, p. 100. 7281: 7277:Mackenzie 2007 7269: 7265:Mackenzie 2007 7257: 7255:, p. 126. 7242: 7230: 7218: 7216:, p. 131. 7203: 7201:, p. 212. 7191: 7177: 7165: 7153: 7138: 7109:Gethin, Rupert 7100: 7088: 7084:Mahāsi Sayādaw 7076: 7072:Mahāsi Sayādaw 7064: 7060:Mahāsi Sayādaw 7052: 7048:Mahāsi Sayādaw 7040: 7036:Mahāsi Sayādaw 7028: 7016: 7014:, p. 140. 6999: 6987: 6975: 6963: 6951: 6939: 6937:, p. 125. 6927: 6925:, p. 124. 6915: 6913:, p. 122. 6903: 6901:, p. 121. 6891: 6889:, p. 119. 6879: 6867: 6855: 6843: 6831: 6819: 6806: 6794: 6778: 6766: 6754: 6742: 6730: 6718: 6706: 6697:(translator). 6681: 6658: 6638: 6626: 6611: 6599: 6587: 6575: 6563: 6551: 6539: 6532: 6512: 6505: 6476: 6464: 6439: 6419: 6399: 6384: 6382:, pp. 367-369. 6371: 6359: 6340: 6328: 6316: 6304: 6292: 6280: 6276:Goldstein 2011 6268: 6256: 6241: 6226: 6214: 6199: 6182: 6170: 6158: 6141: 6126: 6124:, p. 101. 6111: 6109:, p. 129. 6099: 6087: 6075: 6063: 6051: 6049:, p. 375. 6034: 6022: 6005: 5990: 5978: 5963: 5951: 5930: 5918: 5916:, p. 320. 5906: 5894: 5892:, p. 318. 5882: 5869: 5857: 5845: 5827: 5815: 5806: 5794: 5782: 5770: 5758: 5746: 5734: 5719: 5706: 5694: 5682: 5665: 5646: 5634: 5619: 5607: 5595: 5583: 5574: 5562: 5547: 5545:, p. 547. 5535: 5524:(2): 161–165. 5520:. new series. 5508: 5496: 5484: 5482:, p. 124. 5467: 5460: 5442: 5430: 5418: 5403: 5391: 5379: 5360: 5345: 5333: 5326: 5306: 5291: 5276: 5249: 5224: 5208: 5196: 5175: 5173:, p. 600. 5150: 5148:, p. 590. 5138: 5131: 5110: 5089: 5066: 5051: 5044: 5021: 5006: 4987: 4966: 4951: 4936: 4921: 4919:, p. 191. 4909: 4899: 4878: 4876: 4873: 4870: 4869: 4856: 4847: 4838: 4826: 4817: 4795: 4794: 4787: 4786: 4748: 4746: 4745: 4737: 4733: 4726: 4722: 4719: 4711: 4695: 4685: 4675: 4665: 4619: 4609: 4599: 4586: 4576: 4574: 4573: 4569: 4557: 4555: 4554: 4550: 4547: 4544: 4541: 4537:Peacefulness: 4530: 4528: 4527: 4523: 4520: 4517:Walpola Rahula 4506: 4484: 4482: 4481: 4466:sa-updadi-sesa 4462: 4451: 4449: 4448: 4445: 4442: 4438: 4434: 4422: 4412: 4402: 4392: 4382: 4371: 4369: 4366: 4363: 4362: 4346: 4328: 4310: 4295: 4257: 4256: 4249: 4248: 4239: 4226: 4216: 4198: 4185: 4170: 4161: 4159: 4158: 4155: 4152: 4149: 4142: 4135: 4118: 4101: 4091: 4073: 4067:, namely as a 4044: 4023: 4021:, p. 99). 4010: 4005:Saddhatu Sutra 4001:Saddhatu Sutra 3988: 3976: 3955: 3942: 3940: 3939: 3926: 3920: 3917: 3898: 3885: 3864: 3853: 3851: 3848: 3847: 3846: 3841: 3836: 3831: 3826: 3819: 3814: 3809: 3804: 3797: 3794: 3761: 3728: 3723: 3640:Ratnakarasanti 3521: 3518: 3444: 3441: 3433:Lesser Vehicle 3429:sarvākārajñatā 3416: 3413: 3330: 3327: 3102:pratyekabuddha 3039:Main article: 3036: 3033: 3031:non-abiding). 3029:apratiṣṭhita ( 2956: 2953: 2945:Ekavyāvahārika 2935:branch of the 2933:Ekavyāvahārika 2931:Regarding the 2925:prajñaparamita 2903:Gautama Buddha 2840: 2837: 2834: 2833: 2826: 2819: 2816: 2813: 2802: 2796: 2795: 2788: 2781: 2770: 2759: 2756: 2750: 2749: 2746: 2739: 2730:Life faculty ( 2728: 2725: 2720: 2710: 2709: 2703: 2696: 2689: 2682: 2679: 2670:Conception of 2666: 2665: 2658: 2651: 2643: 2635: 2632: 2622: 2619: 2607:uncompounded ( 2530:pratisamkhyana 2449: 2446: 2444: 2441: 2226:Ajahn Maha Bua 2201:Thai Theravada 2196: 2178: 2166:uccheda-diṭṭhi 2144:Mahasi Sayadaw 2060:Walpola Rahula 2026: 2023: 1982:), suffering ( 1952:Main article: 1948: 1947: 1944: 1942: 1941: 1938: 1935: 1932: 1927: 1921: 1919: 1916: 1910: 1909: 1907: 1906: 1903: 1897: 1895: 1887: 1881: 1880: 1875: 1869: 1868: 1867:lower fetters 1865: 1863: 1862: 1857: 1854: 1844: 1842: 1839:in earthly or 1835: 1829: 1828: 1825: 1822: 1804: 1801: 1797:Udanatthakatha 1724: 1721: 1609: 1606: 1585:Gautama Buddha 1573: 1570: 1548: 1545: 1504: 1501: 1499: 1496: 1460: 1451: 1443:Walpola Rahula 1393: 1392: 1374: 1348:Loriyan Tangai 1341:greco-buddhist 1332: 1326: 1102: 1099: 1082:soteriological 1070:Vedic religion 931: 928: 926: 923: 896: 895: 889: 861: 858: 825: 822: 813: 810: 801: 798: 725: 722: 702:soteriological 670: 667: 666: 665: 664: 663: 638: 637: 636: 625: 601: 600: 599: 572: 569: 511:). When these 480:Eightfold Path 446:soteriological 390: 389: 383: 382: 375: 369: 368: 349: 343: 342: 335: 329: 328: 319: 313: 312: 303: 297: 296: 287: 281: 280: 273: 267: 266: 257: 251: 250: 231: 225: 224: 205: 199: 198: 179: 173: 172: 161: 155: 154: 135: 129: 128: 109: 103: 102: 95: 89: 88: 81: 75: 74: 55: 49: 48: 45:extinguishing, 41: 37: 36: 15: 9: 6: 4: 3: 2: 13978: 13967: 13964: 13962: 13959: 13958: 13956: 13941: 13938: 13936: 13933: 13931: 13928: 13926: 13923: 13921: 13918: 13916: 13913: 13911: 13908: 13906: 13903: 13901: 13898: 13896: 13893: 13891: 13888: 13886: 13883: 13881: 13878: 13876: 13873: 13871: 13868: 13866: 13863: 13861: 13858: 13856: 13853: 13851: 13848: 13846: 13843: 13841: 13838: 13836: 13833: 13831: 13828: 13826: 13823: 13821: 13818: 13816: 13813: 13811: 13808: 13806: 13803: 13801: 13798: 13796: 13793: 13791: 13788: 13786: 13783: 13781: 13778: 13776: 13775:Parinama-vada 13773: 13771: 13768: 13766: 13763: 13761: 13758: 13756: 13753: 13751: 13748: 13746: 13743: 13741: 13738: 13736: 13733: 13731: 13728: 13726: 13723: 13721: 13718: 13716: 13713: 13711: 13708: 13706: 13703: 13701: 13698: 13696: 13693: 13691: 13688: 13686: 13683: 13681: 13678: 13676: 13673: 13671: 13668: 13666: 13663: 13661: 13658: 13656: 13653: 13651: 13648: 13646: 13643: 13641: 13638: 13636: 13633: 13631: 13628: 13626: 13623: 13621: 13618: 13616: 13613: 13611: 13608: 13606: 13603: 13601: 13598: 13596: 13593: 13591: 13588: 13586: 13583: 13581: 13578: 13576: 13573: 13571: 13568: 13566: 13563: 13561: 13558: 13556: 13553: 13551: 13548: 13546: 13543: 13541: 13538: 13536: 13533: 13531: 13528: 13526: 13523: 13521: 13518: 13516: 13513: 13511: 13508: 13506: 13503: 13501: 13498: 13496: 13493: 13491: 13488: 13487: 13485: 13481: 13475: 13472: 13470: 13467: 13465: 13462: 13460: 13457: 13455: 13452: 13450: 13447: 13445: 13442: 13440: 13437: 13435: 13432: 13430: 13427: 13425: 13422: 13420: 13417: 13415: 13412: 13410: 13407: 13405: 13402: 13400: 13399:Padmasambhāva 13397: 13395: 13392: 13390: 13387: 13385: 13382: 13380: 13377: 13375: 13372: 13370: 13367: 13365: 13362: 13360: 13357: 13355: 13352: 13350: 13347: 13345: 13342: 13340: 13337: 13335: 13332: 13330: 13327: 13325: 13322: 13320: 13317: 13315: 13312: 13310: 13307: 13305: 13304:Maṇḍana Miśra 13302: 13300: 13297: 13295: 13294:Abhinavagupta 13292: 13290: 13287: 13286: 13284: 13280: 13274: 13271: 13269: 13268: 13267:Yoga Vasistha 13264: 13262: 13261: 13257: 13255: 13252: 13250: 13247: 13245: 13244: 13240: 13236: 13233: 13232: 13231: 13228: 13226: 13225: 13221: 13219: 13218: 13214: 13212: 13209: 13207: 13204: 13202: 13199: 13197: 13194: 13192: 13191: 13187: 13185: 13184: 13180: 13178: 13175: 13173: 13170: 13166: 13163: 13161: 13160:All 108 texts 13158: 13157: 13156: 13155: 13151: 13149: 13148: 13144: 13142: 13139: 13137: 13134: 13132: 13131: 13130:Dharmashastra 13127: 13125: 13122: 13120: 13119: 13115: 13113: 13112: 13108: 13106: 13105: 13104:Bhagavad Gita 13101: 13099: 13098: 13094: 13092: 13091: 13087: 13086: 13084: 13080: 13074: 13071: 13069: 13066: 13064: 13061: 13059: 13058:Integral yoga 13056: 13055: 13053: 13049: 13041: 13038: 13036: 13033: 13031: 13028: 13027: 13026: 13023: 13021: 13018: 13016: 13013: 13009: 13006: 13004: 13003:Shuddhadvaita 13001: 12999: 12996: 12994: 12991: 12989: 12986: 12984: 12981: 12979: 12976: 12975: 12974: 12971: 12970: 12968: 12964: 12952: 12949: 12947: 12944: 12942: 12939: 12937: 12934: 12932: 12929: 12928: 12927: 12923: 12920: 12916: 12913: 12911: 12908: 12907: 12906: 12903: 12901: 12898: 12896: 12893: 12891: 12888: 12887: 12885: 12883: 12879: 12873: 12870: 12866: 12863: 12861: 12858: 12857: 12856: 12853: 12851: 12848: 12846: 12843: 12841: 12838: 12836: 12833: 12831: 12828: 12826: 12822: 12819: 12818: 12816: 12814: 12810: 12807: 12803: 12797: 12794: 12792: 12789: 12787: 12784: 12782: 12779: 12777: 12774: 12772: 12769: 12767: 12764: 12762: 12759: 12757: 12754: 12753: 12751: 12747: 12743: 12736: 12731: 12729: 12724: 12722: 12717: 12716: 12713: 12701: 12696: 12691: 12689: 12681: 12680: 12677: 12671: 12668: 12666: 12663: 12661: 12658: 12656: 12653: 12651: 12648: 12646: 12643: 12641: 12638: 12637: 12635: 12633: 12629: 12623: 12620: 12618: 12615: 12613: 12610: 12608: 12605: 12603: 12600: 12598: 12595: 12593: 12590: 12588: 12585: 12583: 12580: 12578: 12575: 12571: 12568: 12566: 12563: 12562: 12561: 12558: 12556: 12553: 12552: 12550: 12548: 12544: 12536: 12533: 12531: 12528: 12527: 12526: 12523: 12521: 12518: 12516: 12513: 12511: 12508: 12506: 12503: 12501: 12498: 12496: 12493: 12491: 12488: 12486: 12483: 12481: 12478: 12476: 12473: 12471: 12468: 12467: 12465: 12463: 12462:Miscellaneous 12459: 12453: 12452:Vegetarianism 12450: 12448: 12445: 12441: 12438: 12436: 12433: 12431: 12428: 12426: 12423: 12421: 12418: 12417: 12416: 12413: 12411: 12408: 12406: 12403: 12401: 12398: 12396: 12393: 12389: 12386: 12384: 12381: 12379: 12376: 12374: 12371: 12369: 12366: 12365: 12364: 12361: 12359: 12356: 12354: 12351: 12347: 12344: 12343: 12342: 12339: 12337: 12334: 12332: 12329: 12327: 12324: 12320: 12317: 12315: 12312: 12310: 12307: 12305: 12302: 12300: 12297: 12296: 12295: 12292: 12290: 12287: 12285: 12282: 12280: 12277: 12275: 12274:Buddha in art 12272: 12270: 12267: 12265: 12262: 12258: 12255: 12254: 12253: 12250: 12246: 12243: 12241: 12238: 12236: 12233: 12231: 12228: 12226: 12223: 12221: 12218: 12216: 12213: 12209: 12206: 12205: 12204: 12201: 12199: 12196: 12194: 12191: 12189: 12186: 12184: 12181: 12179: 12176: 12174: 12171: 12170: 12169: 12166: 12165: 12163: 12161: 12157: 12151: 12148: 12146: 12143: 12141: 12138: 12136: 12133: 12131: 12128: 12126: 12123: 12121: 12118: 12116: 12113: 12111: 12108: 12106: 12103: 12101: 12098: 12096: 12093: 12091: 12088: 12086: 12083: 12081: 12078: 12076: 12073: 12071: 12068: 12067: 12065: 12063: 12059: 12053: 12050: 12048: 12045: 12043: 12040: 12038: 12035: 12033: 12030: 12028: 12025: 12023: 12020: 12018: 12015: 12013: 12010: 12008: 12005: 12003: 12000: 11996: 11993: 11992: 11991: 11988: 11986: 11983: 11979: 11976: 11975: 11974: 11971: 11969: 11966: 11964: 11961: 11959: 11956: 11954: 11951: 11950: 11948: 11946: 11942: 11934: 11931: 11929: 11928:United States 11926: 11924: 11921: 11919: 11916: 11914: 11911: 11909: 11906: 11904: 11901: 11899: 11896: 11894: 11891: 11889: 11886: 11884: 11881: 11879: 11876: 11874: 11871: 11869: 11866: 11864: 11861: 11859: 11856: 11854: 11851: 11849: 11846: 11844: 11841: 11840: 11839: 11836: 11832: 11829: 11827: 11824: 11823: 11822: 11819: 11815: 11812: 11811: 11810: 11807: 11803: 11800: 11798: 11795: 11794: 11793: 11790: 11788: 11785: 11783: 11780: 11778: 11775: 11773: 11770: 11768: 11765: 11763: 11760: 11755: 11751: 11748: 11746: 11743: 11741: 11738: 11737: 11736: 11733: 11731: 11728: 11726: 11723: 11721: 11718: 11716: 11713: 11711: 11708: 11706: 11703: 11701: 11698: 11696: 11693: 11691: 11688: 11686: 11683: 11681: 11678: 11676: 11673: 11671: 11668: 11666: 11663: 11661: 11658: 11656: 11653: 11651: 11648: 11647: 11645: 11643: 11639: 11633: 11630: 11628: 11627: 11623: 11621: 11618: 11616: 11613: 11611: 11610: 11606: 11604: 11601: 11599: 11596: 11594: 11591: 11589: 11586: 11584: 11581: 11579: 11576: 11575: 11573: 11571: 11567: 11561: 11558: 11556: 11553: 11551: 11548: 11546: 11543: 11541: 11538: 11536: 11533: 11531: 11528: 11526: 11523: 11521: 11518: 11516: 11513: 11511: 11508: 11506: 11503: 11501: 11498: 11496: 11493: 11491: 11488: 11486: 11485:Padmasambhava 11483: 11481: 11478: 11476: 11473: 11471: 11468: 11466: 11463: 11461: 11458: 11456: 11453: 11451: 11448: 11446: 11443: 11441: 11438: 11436: 11433: 11431: 11428: 11426: 11423: 11421: 11418: 11416: 11413: 11411: 11408: 11406: 11403: 11402: 11400: 11398: 11397:Major figures 11394: 11388: 11385: 11381: 11378: 11377: 11376: 11373: 11371: 11368: 11366: 11363: 11361: 11358: 11356: 11353: 11351: 11348: 11344: 11343:Western tulku 11341: 11340: 11339: 11336: 11334: 11331: 11329: 11326: 11324: 11321: 11319: 11316: 11314: 11311: 11309: 11306: 11304: 11301: 11299: 11296: 11294: 11291: 11289: 11286: 11284: 11281: 11279: 11276: 11275: 11273: 11271: 11267: 11259: 11256: 11254: 11251: 11249: 11246: 11244: 11241: 11240: 11239: 11236: 11234: 11231: 11229: 11226: 11224: 11221: 11219: 11216: 11215: 11213: 11211: 11207: 11201: 11198: 11194: 11191: 11190: 11189: 11186: 11182: 11179: 11177: 11174: 11172: 11169: 11168: 11167: 11164: 11160: 11157: 11155: 11152: 11150: 11147: 11145: 11144:Five precepts 11142: 11141: 11140: 11137: 11133: 11130: 11128: 11125: 11123: 11122:Dhamma vicaya 11120: 11118: 11115: 11114: 11113: 11110: 11106: 11103: 11102: 11101: 11098: 11096: 11093: 11091: 11088: 11084: 11081: 11079: 11076: 11074: 11071: 11070: 11069: 11066: 11064: 11061: 11059: 11056: 11054: 11051: 11049: 11046: 11042: 11039: 11037: 11034: 11033: 11032: 11029: 11027: 11024: 11020: 11017: 11015: 11012: 11010: 11007: 11005: 11002: 11000: 10997: 10995: 10992: 10990: 10987: 10985: 10982: 10980: 10977: 10975: 10972: 10969: 10965: 10962: 10960: 10957: 10955: 10952: 10950: 10947: 10944: 10943: 10938: 10936: 10933: 10932: 10931: 10928: 10926: 10923: 10921: 10918: 10916: 10913: 10911: 10908: 10906: 10903: 10901: 10898: 10896: 10893: 10891: 10890:Buddhābhiṣeka 10888: 10884: 10881: 10879: 10876: 10874: 10871: 10869: 10866: 10865: 10864: 10861: 10859: 10856: 10854: 10851: 10850: 10848: 10846: 10842: 10836: 10833: 10831: 10828: 10826: 10823: 10821: 10818: 10816: 10813: 10809: 10806: 10804: 10801: 10799: 10796: 10794: 10791: 10790: 10789: 10786: 10782: 10779: 10777: 10774: 10772: 10769: 10767: 10764: 10762: 10759: 10757: 10754: 10752: 10749: 10745: 10742: 10740: 10737: 10735: 10732: 10730: 10727: 10726: 10725: 10722: 10721: 10720: 10717: 10716: 10714: 10712: 10708: 10702: 10699: 10695: 10692: 10690: 10687: 10685: 10682: 10680: 10677: 10675: 10672: 10670: 10667: 10666: 10665: 10662: 10660: 10657: 10656: 10654: 10652: 10648: 10642: 10639: 10635: 10632: 10630: 10627: 10625: 10622: 10621: 10620: 10617: 10615: 10612: 10610: 10607: 10605: 10602: 10600: 10597: 10595: 10592: 10590: 10587: 10585: 10582: 10580: 10577: 10575: 10572: 10570: 10567: 10565: 10562: 10560: 10557: 10555: 10552: 10550: 10547: 10545: 10542: 10540: 10537: 10535: 10534:Enlightenment 10532: 10530: 10527: 10525: 10524:Dhamma theory 10522: 10520: 10519:Buddha-nature 10517: 10515: 10512: 10510: 10507: 10505: 10502: 10501: 10499: 10497: 10493: 10487: 10484: 10482: 10479: 10477: 10474: 10472: 10469: 10467: 10464: 10462: 10459: 10457: 10454: 10452: 10449: 10447: 10444: 10442: 10439: 10437: 10434: 10432: 10429: 10427: 10424: 10422: 10419: 10417: 10414: 10412: 10409: 10407: 10404: 10402: 10399: 10397: 10394: 10393: 10391: 10389: 10385: 10379: 10376: 10374: 10371: 10369: 10366: 10364: 10361: 10359: 10358:Samantabhadra 10356: 10354: 10351: 10349: 10346: 10344: 10341: 10339: 10336: 10332: 10329: 10328: 10327: 10324: 10323: 10321: 10319: 10315: 10309: 10306: 10304: 10301: 10297: 10291: 10289: 10283: 10281: 10275: 10273: 10267: 10265: 10259: 10257: 10251: 10249: 10243: 10242: 10241: 10238: 10236: 10233: 10231: 10228: 10226: 10223: 10221: 10218: 10216: 10213: 10211: 10208: 10206: 10203: 10201: 10198: 10196: 10193: 10191: 10188: 10186: 10183: 10181: 10178: 10177: 10175: 10173: 10169: 10163: 10160: 10158: 10155: 10153: 10150: 10146: 10143: 10141: 10138: 10136: 10133: 10132: 10131: 10128: 10126: 10123: 10122: 10120: 10118: 10114: 10108: 10105: 10103: 10100: 10098: 10090: 10089: 10086: 10081: 10076: 10071: 10063: 10058: 10056: 10051: 10049: 10044: 10043: 10040: 10034: 10030: 10029: 10020: 10016: 10013: 10009: 10005: 10000: 9995: 9991: 9987: 9983: 9978: 9975: 9972: 9968: 9964: 9963:Ajahn Pasanno 9961: 9958: 9955: 9952: 9949: 9948: 9937: 9936: 9929: 9921: 9917: 9910: 9902: 9901:Sujato’s Blog 9898: 9892: 9884: 9883:Sujato’s Blog 9880: 9874: 9866: 9865:Sujato’s Blog 9862: 9856: 9848: 9842: 9834: 9828: 9826: 9817: 9813: 9809: 9802: 9791: 9784: 9776: 9770: 9768: 9766: 9757: 9751: 9743: 9737: 9730: 9725: 9719: 9714: 9708: 9706: 9699: 9693: 9689: 9686: 9685: 9678: 9672: 9670: 9663: 9661: 9659: 9657: 9648: 9644: 9638: 9630: 9624: 9616: 9610: 9608: 9606: 9597: 9593: 9587: 9580: 9576: 9573: 9572: 9566: 9564: 9562: 9560: 9558: 9556: 9547: 9543: 9537: 9522: 9518: 9511: 9507: 9494: 9489: 9485: 9480: 9478: 9468:on 2017-03-29 9464: 9460: 9454: 9447: 9446: 9440: 9436: 9431: 9427: 9422: 9418: 9413: 9409: 9404: 9401: 9399:90-04-08959-4 9395: 9391: 9390: 9384: 9380: 9375: 9371: 9366: 9362: 9360:9780195173987 9356: 9352: 9351: 9345: 9341: 9336: 9332: 9327: 9323: 9318: 9315: 9310: 9307: 9303: 9299: 9295: 9290: 9286: 9281: 9277: 9272: 9263:on 2013-05-13 9259: 9255: 9251: 9244: 9239: 9230:on 2019-04-12 9226: 9221: 9220:2027.42/43810 9216: 9212: 9208: 9204: 9200: 9193: 9188: 9184: 9179: 9175: 9170: 9166: 9161: 9157: 9152: 9148: 9143: 9139: 9137:9788171418794 9133: 9129: 9128: 9122: 9118: 9114: 9113: 9107: 9103: 9098: 9095: 9093:1-928706-01-0 9089: 9085: 9081: 9076: 9072: 9067: 9063: 9058: 9047:on 2009-03-27 9043: 9039: 9037:974-93100-1-2 9033: 9026: 9025: 9019: 9012: 9008: 9002: 8998: 8991: 8990: 8984: 8980: 8975: 8972: 8968: 8964: 8960: 8955: 8952: 8948: 8943: 8938: 8934: 8930: 8926: 8921: 8917: 8912: 8908: 8903: 8899: 8894: 8890: 8884: 8880: 8879: 8873: 8869: 8864: 8861: 8856: 8852: 8847: 8843: 8838: 8834: 8832:9780736936354 8828: 8824: 8823: 8817: 8813: 8807: 8803: 8802: 8796: 8793: 8791:0-7007-0338-1 8787: 8784:, Routledge, 8783: 8778: 8774: 8769: 8765: 8760: 8756: 8751: 8747: 8741: 8738:. Routledge. 8737: 8736: 8730: 8726: 8720: 8717:. Routledge. 8716: 8715: 8709: 8705: 8700: 8696: 8691: 8687: 8682: 8678: 8673: 8669: 8665: 8661: 8657: 8653: 8649: 8644: 8640: 8635: 8631: 8626: 8622: 8617: 8613: 8607: 8603: 8602: 8596: 8592: 8590:9780495050537 8586: 8583:. Wadsworth. 8582: 8581: 8575: 8571: 8566: 8562: 8557: 8553: 8551:9780495050537 8547: 8544:. Wadsworth. 8543: 8542: 8536: 8532: 8527: 8523: 8518: 8511: 8510: 8504: 8501: 8495: 8491: 8490: 8484: 8480: 8474: 8470: 8469: 8463: 8459: 8453: 8449: 8448: 8442: 8438: 8433: 8429: 8424: 8421: 8415: 8411: 8410: 8404: 8401: 8395: 8392:, MacMillan, 8391: 8386: 8383: 8381:1-928706-01-0 8377: 8373: 8369: 8364: 8360: 8355: 8351: 8347: 8343: 8339: 8335: 8331: 8327: 8322: 8318: 8313: 8309: 8304: 8297: 8296: 8290: 8286: 8281: 8278: 8276:0-86171-331-1 8272: 8268: 8263: 8259: 8254: 8250: 8245: 8241: 8236: 8232: 8227: 8223: 8218: 8217: 8201: 8196: 8189: 8181: 8175: 8171: 8170: 8162: 8154: 8150: 8146: 8139: 8130: 8124:, p. 76. 8123: 8118: 8111: 8110:Williams 1994 8106: 8104: 8096: 8090: 8080: 8071: 8065:, p. 58. 8064: 8059: 8053:, p. 56. 8052: 8047: 8041:, p. 55. 8040: 8035: 8029:, p. 42. 8028: 8023: 8016: 8011: 8004: 7999: 7992: 7987: 7980: 7976: 7972: 7968: 7964: 7960: 7954: 7948: 7944: 7943: 7935: 7928: 7927:Williams 2008 7923: 7916: 7915:Williams 2008 7911: 7904: 7903:Williams 2008 7899: 7897: 7888: 7882: 7878: 7877: 7872: 7871:Ray, Reginald 7866: 7858: 7851: 7842: 7833: 7826: 7822: 7816: 7810:, p. 88. 7809: 7804: 7798:, p. 36. 7797: 7792: 7785: 7780: 7772: 7766: 7762: 7761: 7753: 7744: 7735: 7733: 7731: 7729: 7727: 7725: 7723: 7715: 7710: 7703: 7698: 7691: 7686: 7679: 7674: 7667: 7662: 7655: 7650: 7643: 7638: 7636: 7628: 7623: 7621: 7619: 7611: 7605: 7598: 7597:Williams 2008 7593: 7591: 7589: 7581: 7576: 7569: 7564: 7562: 7555:, p. 69. 7554: 7549: 7543:, p. 78. 7542: 7537: 7530: 7525: 7518: 7512: 7510: 7502: 7496: 7489: 7484: 7482: 7475:, p. 59. 7474: 7469: 7467: 7459: 7454: 7447: 7442: 7435: 7430: 7424:, p. 91. 7423: 7418: 7416: 7414: 7407:, p. 77. 7406: 7401: 7394: 7389: 7383:, p. 41. 7382: 7377: 7375: 7373: 7366:, p. 40. 7365: 7360: 7358: 7351:, p. 38. 7350: 7345: 7338: 7333: 7327:, p. 99. 7326: 7321: 7314: 7309: 7302: 7297: 7290: 7285: 7279:, p. 51. 7278: 7273: 7266: 7261: 7254: 7253:Williams 2008 7249: 7247: 7239: 7238:Williams 2008 7234: 7227: 7222: 7215: 7210: 7208: 7200: 7195: 7186: 7184: 7182: 7175:, p. 99. 7174: 7169: 7160: 7158: 7150: 7145: 7143: 7134: 7130: 7126: 7122: 7118: 7114: 7110: 7104: 7097: 7092: 7085: 7080: 7073: 7068: 7062:, p. 13. 7061: 7056: 7049: 7044: 7037: 7032: 7025: 7020: 7013: 7008: 7006: 7004: 6997:, p. 40. 6996: 6991: 6985:, p. 38. 6984: 6979: 6973:, p. 37. 6972: 6967: 6960: 6955: 6949:, p. 35. 6948: 6943: 6936: 6931: 6924: 6919: 6912: 6907: 6900: 6895: 6888: 6883: 6877:, p. 93. 6876: 6871: 6865:, p. 91. 6864: 6859: 6852: 6847: 6840: 6835: 6829:, p. 65. 6828: 6823: 6816: 6810: 6803: 6802:Gombrich 2006 6798: 6791: 6787: 6782: 6775: 6770: 6763: 6758: 6751: 6746: 6739: 6734: 6727: 6722: 6716:, p. 87. 6715: 6710: 6703: 6701: 6696: 6690: 6688: 6686: 6678: 6673: 6671: 6669: 6667: 6665: 6663: 6655: 6649: 6647: 6645: 6643: 6636: 6630: 6623: 6618: 6616: 6609:, p. 82. 6608: 6603: 6597:, p. 21. 6596: 6591: 6585:, p. 66. 6584: 6579: 6573:, p. 65. 6572: 6567: 6561:, p. 82. 6560: 6555: 6549:, p. 63. 6548: 6543: 6535: 6529: 6525: 6524: 6516: 6508: 6502: 6498: 6493: 6492: 6483: 6481: 6473: 6467: 6461: 6457: 6456: 6448: 6442: 6436: 6432: 6431: 6422: 6416: 6412: 6411: 6403: 6396: 6391: 6389: 6381: 6375: 6368: 6367:Gombrich 2009 6363: 6356: 6351: 6349: 6347: 6345: 6338:, p. 41. 6337: 6332: 6326:, p. 76. 6325: 6320: 6313: 6308: 6301: 6296: 6290:, p. 76. 6289: 6284: 6277: 6272: 6266:, p. 25. 6265: 6260: 6253: 6248: 6246: 6238: 6233: 6231: 6224: 6218: 6211: 6206: 6204: 6197:, p. 68. 6196: 6195:Gombrich 2006 6191: 6189: 6187: 6180:, p. 61. 6179: 6174: 6168:, p. 47. 6167: 6162: 6155: 6154:Gombrich 2006 6150: 6148: 6146: 6138: 6133: 6131: 6123: 6118: 6116: 6108: 6107:Lindtner 1997 6103: 6096: 6095:Lindtner 1997 6091: 6084: 6083:Lindtner 1997 6079: 6073:, p. 99. 6072: 6067: 6060: 6055: 6048: 6043: 6041: 6039: 6031: 6026: 6020:, p. 10. 6019: 6014: 6012: 6010: 6003:, p. xi. 6002: 5997: 5995: 5987: 5982: 5975: 5970: 5968: 5960: 5959:Lindtner 1999 5955: 5948: 5947:Lindtner 1997 5943: 5941: 5939: 5937: 5935: 5927: 5922: 5915: 5910: 5903: 5898: 5891: 5886: 5880:1969, p. 111. 5879: 5873: 5866: 5861: 5854: 5849: 5842: 5841: 5834: 5832: 5825:, p. 46. 5824: 5819: 5810: 5803: 5798: 5791: 5786: 5779: 5774: 5767: 5762: 5755: 5754:Gombrich 1996 5750: 5743: 5738: 5731: 5726: 5724: 5716: 5710: 5704:, p. 58. 5703: 5702:Hamilton 2000 5698: 5691: 5686: 5679: 5678:Williams 2002 5674: 5672: 5670: 5662: 5661:Brahmāli 2009 5657: 5655: 5653: 5651: 5641: 5639: 5632:, p. 38. 5631: 5626: 5624: 5617:, p. 45. 5616: 5611: 5604: 5599: 5592: 5587: 5578: 5571: 5570:Gombrich 2006 5566: 5559: 5554: 5552: 5544: 5539: 5531: 5527: 5523: 5519: 5512: 5505: 5500: 5493: 5488: 5481: 5476: 5474: 5472: 5463: 5457: 5453: 5446: 5439: 5434: 5427: 5422: 5415: 5414:Gombrich 2006 5410: 5408: 5400: 5399:Gombrich 1992 5395: 5388: 5383: 5377:, p. 75. 5376: 5371: 5369: 5367: 5365: 5358:, p. 10. 5357: 5352: 5350: 5342: 5337: 5329: 5323: 5319: 5318: 5310: 5303: 5302:Gombrich 2006 5298: 5296: 5289:, p. 67. 5288: 5287:Gombrich 2006 5283: 5281: 5274:, p. 12. 5273: 5268: 5266: 5264: 5262: 5260: 5258: 5256: 5254: 5247:, p. 64. 5246: 5241: 5239: 5237: 5235: 5233: 5231: 5229: 5221: 5217: 5212: 5205: 5200: 5193: 5188: 5186: 5184: 5182: 5180: 5172: 5167: 5165: 5163: 5161: 5159: 5157: 5155: 5147: 5142: 5134: 5128: 5124: 5123: 5113: 5107: 5103: 5102: 5092: 5086: 5082: 5081: 5073: 5071: 5063: 5062:Hamilton 2000 5058: 5056: 5047: 5041: 5037: 5036: 5028: 5026: 5018: 5013: 5011: 5003: 4998: 4996: 4994: 4992: 4985:, p. 66. 4984: 4983:Gombrich 2006 4979: 4977: 4975: 4973: 4971: 4964:, p. 65. 4963: 4962:Gombrich 2006 4958: 4956: 4948: 4943: 4941: 4933: 4928: 4926: 4918: 4913: 4906: 4902: 4896: 4892: 4891: 4883: 4879: 4866: 4860: 4851: 4842: 4833: 4831: 4821: 4814: 4810: 4806: 4800: 4796: 4793: 4792: 4780: 4776: 4772: 4765: 4761: 4758:Similarly, a 4752: 4743: 4738: 4734: 4731: 4727: 4723: 4720: 4717: 4712: 4708: 4707: 4705: 4699: 4689: 4679: 4669: 4661: 4654: 4647: 4646: 4641: 4637: 4633: 4629: 4623: 4613: 4603: 4596: 4590: 4580: 4570: 4566: 4565: 4561: 4551: 4548: 4545: 4542: 4539: 4538: 4534: 4524: 4521: 4518: 4515: 4514: 4510: 4503: 4499: 4495: 4488: 4479: 4475: 4474:an-upadi-sesa 4471: 4467: 4463: 4460: 4459: 4455: 4446: 4443: 4439: 4435: 4431: 4430: 4426: 4416: 4406: 4396: 4386: 4376: 4372: 4356: 4350: 4342: 4337: 4332: 4325: 4321: 4314: 4305: 4299: 4292: 4288: 4284: 4280: 4273: 4268: 4262: 4258: 4255: 4254: 4243: 4236: 4230: 4220: 4213: 4209: 4202: 4195: 4194:luminous mind 4189: 4181: 4174: 4165: 4156: 4153: 4150: 4147: 4143: 4140: 4136: 4133: 4132: 4127: 4126: 4122: 4115: 4111: 4110:Visuddhimagga 4105: 4095: 4088: 4083: 4077: 4070: 4066: 4062: 4058: 4054: 4048: 4041: 4037: 4033: 4027: 4020: 4014: 4006: 4002: 3998: 3992: 3986: 3980: 3973: 3969: 3965: 3959: 3952: 3946: 3937: 3933: 3931: 3927: 3924: 3921: 3918: 3915: 3914: 3912: 3908: 3902: 3895: 3889: 3883:, "to weave." 3882: 3878: 3874: 3868: 3858: 3854: 3845: 3842: 3840: 3837: 3835: 3832: 3830: 3827: 3825: 3824: 3820: 3818: 3815: 3813: 3810: 3808: 3805: 3803: 3800: 3799: 3792: 3790: 3784: 3782: 3778: 3774: 3773: 3760: 3751: 3746: 3744: 3743: 3738: 3734: 3727: 3722: 3720: 3717:figures, see 3716: 3712: 3708: 3704: 3700: 3699: 3694: 3690: 3686: 3681: 3679: 3675: 3670: 3668: 3664: 3660: 3656: 3652: 3648: 3643: 3641: 3637: 3633: 3629: 3625: 3621: 3617: 3613: 3609: 3605: 3601: 3600: 3594: 3592: 3591:Buddha-nature 3588: 3587: 3586:agantukaklesa 3582: 3578: 3577:luminous mind 3574: 3570: 3565: 3561: 3557: 3553: 3552: 3547: 3543: 3539: 3535: 3534: 3527: 3526:Buddha-nature 3520:Buddha-nature 3517: 3515: 3514: 3509: 3508: 3503: 3499: 3498:Mahāsaṃghikas 3493: 3488: 3485: 3477: 3474:, the Buddha 3473: 3469: 3465: 3462: 3461: 3455: 3450: 3440: 3438: 3434: 3430: 3426: 3422: 3412: 3410: 3409: 3404: 3400: 3398: 3394: 3389: 3388: 3382: 3380: 3376: 3372: 3371:skillful ways 3368: 3364: 3360: 3356: 3352: 3348: 3344: 3340: 3336: 3326: 3323: 3317: 3315: 3311: 3307: 3303: 3299: 3295: 3291: 3285: 3283: 3279: 3278: 3273: 3267: 3265: 3261: 3260: 3255: 3251: 3247: 3243: 3237: 3235: 3231: 3227: 3223: 3219: 3218: 3213: 3212: 3207: 3206: 3201: 3199: 3194: 3190: 3186: 3182: 3177: 3174: 3169: 3165: 3161: 3157: 3152: 3150: 3146: 3142: 3138: 3134: 3133: 3128: 3125:, but out of 3124: 3120: 3119: 3114: 3110: 3105: 3103: 3099: 3095: 3094: 3089: 3085: 3081: 3075: 3071: 3063: 3058: 3052: 3047: 3042: 3032: 3030: 3026: 3022: 3017: 3015: 3011: 3010: 3005: 3003: 2998: 2994: 2990: 2986: 2981: 2979: 2974: 2970: 2966: 2962: 2952: 2950: 2949:Lokottaravada 2946: 2942: 2938: 2937:Mahāsāṃghikas 2934: 2929: 2927: 2926: 2921: 2917: 2912: 2910: 2909: 2904: 2899: 2898:Mahāsāṃghikas 2894: 2892: 2891: 2886: 2882: 2878: 2874: 2870: 2866: 2862: 2859:), his body ( 2858: 2854: 2850: 2846: 2843:According to 2831: 2827: 2824: 2820: 2817: 2814: 2811: 2807: 2803: 2801: 2798: 2797: 2793: 2789: 2786: 2782: 2779: 2775: 2771: 2768: 2764: 2760: 2757: 2755: 2752: 2751: 2747: 2744: 2740: 2737: 2736:nikayasabhaga 2733: 2729: 2726: 2724: 2721: 2719: 2717: 2712: 2711: 2708: 2704: 2701: 2697: 2694: 2690: 2687: 2683: 2680: 2678: 2677: 2673: 2668: 2667: 2664: 2663: 2657: 2656: 2652: 2649: 2648: 2642: 2641: 2636: 2631: 2630: 2625: 2617: 2612: 2610: 2605: 2599: 2597: 2593: 2589: 2583: 2581: 2577: 2576: 2571: 2567: 2563: 2559: 2553: 2551: 2547: 2543: 2537: 2535: 2531: 2527: 2526: 2521: 2517: 2516: 2511: 2507: 2503: 2499: 2493: 2490: 2486: 2482: 2478: 2474: 2468: 2466: 2464: 2459: 2455: 2440: 2438: 2437:Bhante Sujato 2434: 2432: 2428: 2424: 2420: 2416: 2412: 2407: 2405: 2401: 2395: 2393: 2389: 2385: 2381: 2380: 2375: 2371: 2367: 2366: 2361: 2357: 2356: 2351: 2348:, nibbana is 2347: 2343: 2339: 2338: 2333: 2332: 2327: 2326:Paul Williams 2324:According to 2322: 2320: 2316: 2312: 2308: 2304: 2299: 2297: 2293: 2292: 2287: 2283: 2279: 2275: 2272: 2268: 2266: 2262: 2258: 2254: 2250: 2246: 2245: 2240: 2239: 2234: 2231: 2227: 2223: 2218: 2216: 2212: 2208: 2207: 2202: 2195: 2191: 2187: 2183: 2177: 2175: 2171: 2167: 2163: 2159: 2155: 2151: 2150: 2145: 2141: 2139: 2135: 2131: 2127: 2123: 2119: 2115: 2111: 2107: 2103: 2099: 2095: 2091: 2086: 2084: 2083:Bhikkhu Bodhi 2079: 2077: 2073: 2069: 2065: 2061: 2057: 2052: 2050: 2046: 2042: 2041: 2035: 2031: 2022: 2021:is realized. 2020: 2016: 2012: 2008: 2004: 2000: 1996: 1995:non-returning 1991: 1989: 1985: 1981: 1977: 1973: 1968: 1966: 1961: 1955: 1945: 1939: 1936: 1933: 1928: 1923: 1920: 1917: 1915: 1912: 1911: 1904: 1899: 1896: 1894: 1888: 1886: 1883: 1882: 1876: 1874: 1871: 1870: 1858: 1855: 1852: 1847:identity view 1846: 1845: 1837:up to seven, 1836: 1834: 1831: 1830: 1823: 1820: 1819: 1815: 1811: 1800: 1798: 1794: 1790: 1785: 1783: 1779: 1778:Visuddhimagga 1775: 1774: 1769: 1764: 1761: 1757: 1751: 1746: 1744: 1740: 1739: 1738:Visuddhimagga 1735:says, in his 1734: 1730: 1720: 1718: 1717: 1712: 1711:Sarvastivadin 1709:(such as the 1708: 1704: 1699: 1697: 1693: 1689: 1686: 1681: 1678: 1677:Dhammasangani 1674: 1670: 1666: 1665: 1664:Dhammasangani 1658: 1656: 1650: 1648: 1644: 1641: 1639: 1634: 1629: 1627: 1623: 1619: 1615: 1602: 1598: 1594: 1590: 1586: 1582: 1578: 1568: 1563: 1560: 1557: 1555: 1543: 1538: 1536: 1532: 1531: 1526: 1525:three poisons 1522: 1516: 1514: 1508: 1495: 1493: 1492: 1486: 1484: 1480: 1476: 1472: 1468: 1467: 1459: 1455: 1450: 1448: 1444: 1440: 1436: 1431: 1430: 1426: 1422: 1418: 1413: 1407: 1401: 1396: 1390: 1386: 1382: 1378: 1375: 1372: 1368: 1364: 1361: 1360: 1359: 1357: 1349: 1345: 1342: 1337: 1330: 1325: 1323: 1319: 1315: 1314: 1308: 1306: 1302: 1298: 1294: 1290: 1286: 1282: 1278: 1274: 1268: 1266: 1262: 1258: 1254: 1250: 1246: 1242: 1238: 1232: 1229: 1227: 1223: 1219: 1215: 1211: 1207: 1205: 1200: 1196: 1192: 1188: 1181: 1177: 1172: 1168: 1166: 1165:Bhikkhu Bodhi 1162: 1160: 1156: 1152: 1148: 1144: 1140: 1136: 1135: 1130: 1126: 1124: 1121:found in the 1120: 1116: 1112: 1108: 1098: 1096: 1095: 1090: 1085: 1083: 1079: 1075: 1071: 1067: 1062: 1060: 1056: 1055:Bhikkhu Bodhi 1052: 1051: 1046: 1041: 1039: 1035: 1034: 1029: 1025: 1020: 1019: 1014: 1010: 1006: 1002: 997: 995: 991: 990: 985: 982: 978: 974: 973: 967: 963: 955: 954:three poisons 951: 946: 941: 937: 922: 920: 919: 914: 910: 906: 902: 893: 892:Pañña-vimutti 890: 887: 884: 883: 882: 880: 876: 872: 871: 866: 857: 855: 851: 847: 843: 839: 835: 831: 821: 818: 809: 807: 797: 795: 791: 787: 781: 779: 778: 773: 772: 767: 766: 761: 760: 755: 750: 748: 747:parinibbāyati 744: 739: 735: 731: 721: 719: 715: 711: 707: 703: 699: 695: 690: 688: 684: 680: 676: 661: 657: 653: 649: 648: 646: 642: 639: 634: 630: 626: 623: 619: 616: 615: 613: 609: 605: 602: 597: 593: 592: 590: 586: 583: 582: 581: 578: 568: 566: 565: 560: 556: 552: 548: 547: 542: 537: 535: 534: 529: 528: 522: 520: 519: 514: 510: 509: 504: 503: 499:), aversion ( 498: 497: 492: 488: 483: 481: 477: 473: 472: 467: 463: 462: 457: 456: 451: 448:release from 447: 443: 439: 437: 431: 427: 425: 419: 415: 411: 404: 400: 396: 388: 384: 380: 376: 374: 370: 365: 360: 350: 348: 344: 340: 336: 334: 330: 320: 318: 314: 304: 302: 298: 288: 286: 282: 274: 272: 268: 258: 256: 252: 247: 242: 232: 230: 226: 221: 216: 206: 204: 200: 195: 190: 180: 178: 174: 170: 162: 160: 156: 151: 146: 136: 134: 130: 125: 120: 110: 108: 104: 96: 94: 90: 82: 80: 76: 71: 66: 56: 54: 50: 42: 38: 31: 26: 22: 13875:Iccha-mrityu 13840:Satkaryavada 13740:Nididhyasana 13725:Matsya Nyaya 13459:Madhvacharya 13289:Adi Shankara 13282:Philosophers 13265: 13258: 13241: 13222: 13215: 13206:Shiva Sutras 13196:Sangam texts 13188: 13181: 13172:Nyāya Sūtras 13152: 13145: 13128: 13118:Brahma Sutra 13117: 13109: 13102: 13097:Arthashastra 13095: 13088: 13030:Pratyabhijna 12910:Anekantavada 12640:Bodhisattvas 12560:Christianity 12555:Baháʼí Faith 12420:Dharmachakra 12410:Prayer wheel 12400:Prayer beads 12168:Architecture 12047:969 Movement 11831:Saudi Arabia 11809:Central Asia 11802:South Africa 11624: 11607: 11540:Panchen Lama 11445:Buddhapālita 11041:Satipatthana 11036:Mindful Yoga 10949:Recollection 10863:Brahmavihara 10734:Japanese Zen 10729:Chinese Chan 10689:Animal realm 10496:Key concepts 10318:Bodhisattvas 10130:Three Jewels 10018: 9989: 9985: 9934: 9928: 9919: 9909: 9900: 9891: 9882: 9873: 9864: 9855: 9841: 9816:the original 9811: 9801: 9783: 9750: 9736: 9724: 9713: 9704: 9698: 9683: 9677: 9668: 9646: 9637: 9623: 9595: 9586: 9570: 9545: 9536: 9525:. Retrieved 9520: 9510: 9492: 9483: 9470:, retrieved 9463:the original 9444: 9434: 9425: 9416: 9407: 9388: 9378: 9369: 9349: 9339: 9330: 9321: 9313: 9297: 9293: 9284: 9275: 9265:, retrieved 9258:the original 9253: 9249: 9232:, retrieved 9225:the original 9202: 9198: 9182: 9173: 9164: 9155: 9146: 9126: 9117:the original 9111: 9101: 9079: 9070: 9061: 9049:. Retrieved 9042:the original 9023: 9011:the original 8988: 8978: 8962: 8958: 8932: 8928: 8915: 8906: 8897: 8877: 8867: 8859: 8850: 8841: 8821: 8800: 8781: 8772: 8763: 8754: 8734: 8713: 8703: 8694: 8685: 8676: 8667: 8663: 8647: 8638: 8629: 8620: 8600: 8579: 8569: 8560: 8540: 8530: 8521: 8508: 8488: 8467: 8446: 8436: 8427: 8408: 8389: 8367: 8358: 8349: 8332:(1): 33–66. 8329: 8325: 8316: 8307: 8294: 8284: 8266: 8257: 8248: 8239: 8230: 8221: 8194: 8188: 8168: 8161: 8144: 8138: 8129: 8117: 8094: 8089: 8079: 8070: 8058: 8046: 8034: 8022: 8015:Gregory 1991 8010: 8003:Gregory 1991 7998: 7986: 7978: 7974: 7970: 7966: 7962: 7958: 7941: 7934: 7922: 7910: 7875: 7865: 7856: 7850: 7841: 7832: 7827:, pp. 34-35. 7815: 7803: 7791: 7779: 7759: 7752: 7743: 7709: 7697: 7685: 7673: 7661: 7649: 7609: 7604: 7575: 7548: 7536: 7524: 7516: 7500: 7499:Guang Xing. 7495: 7453: 7441: 7429: 7400: 7388: 7344: 7332: 7320: 7308: 7296: 7284: 7272: 7260: 7233: 7221: 7194: 7168: 7133:the original 7120: 7116: 7103: 7096:Harvey 1995b 7091: 7079: 7067: 7055: 7050:, p. 3. 7043: 7031: 7019: 6990: 6978: 6966: 6954: 6942: 6930: 6918: 6906: 6894: 6882: 6870: 6858: 6846: 6834: 6822: 6814: 6809: 6797: 6781: 6776:, p. 7. 6769: 6757: 6752:, p. 1. 6745: 6733: 6728:, p. 6. 6721: 6714:Harvey 1995a 6709: 6698: 6653: 6629: 6602: 6590: 6583:Collins 2010 6578: 6571:Collins 2010 6566: 6559:Collins 2010 6554: 6547:Collins 2010 6542: 6522: 6515: 6490: 6471: 6454: 6446: 6429: 6409: 6402: 6379: 6374: 6362: 6336:Collins 2010 6331: 6319: 6307: 6300:Moffitt 2008 6295: 6283: 6271: 6259: 6222: 6217: 6173: 6161: 6137:Collins 1990 6102: 6090: 6078: 6066: 6054: 6025: 5981: 5974:Akizuki 1990 5954: 5921: 5909: 5897: 5885: 5877: 5872: 5865:Harvey 1995b 5860: 5848: 5838: 5823:Collins 2010 5818: 5809: 5797: 5785: 5773: 5761: 5749: 5737: 5709: 5697: 5685: 5630:Collins 2010 5615:Collins 2010 5610: 5603:Trainor 2004 5598: 5586: 5577: 5565: 5538: 5521: 5517: 5511: 5504:Swanson 1997 5499: 5492:Swanson 1997 5487: 5480:Swanson 1997 5451: 5445: 5433: 5421: 5394: 5382: 5356:Swanson 1997 5341:Collins 1998 5336: 5316: 5309: 5245:Collins 2010 5211: 5199: 5194:, p. 9. 5192:Cousins 1998 5171:Buswell 2004 5141: 5121: 5100: 5079: 5034: 5017:Collins 1990 4917:Collins 1998 4912: 4904: 4889: 4882: 4859: 4850: 4841: 4820: 4812: 4808: 4804: 4799: 4790: 4789: 4763: 4751: 4742:apratiṣṭhita 4741: 4729: 4715: 4703: 4698: 4688: 4678: 4668: 4652: 4643: 4639: 4635: 4627: 4622: 4612: 4602: 4589: 4579: 4560: 4533: 4509: 4501: 4498:kleśa/kilesa 4497: 4493: 4487: 4477: 4473: 4469: 4465: 4454: 4425: 4415: 4405: 4395: 4385: 4375: 4349: 4331: 4323: 4319: 4313: 4298: 4283:impermanence 4261: 4252: 4251: 4242: 4234: 4229: 4219: 4211: 4207: 4201: 4188: 4173: 4164: 4129: 4128:By insight ( 4121: 4114:purification 4113: 4109: 4104: 4094: 4086: 4076: 4064: 4056: 4052: 4047: 4035: 4026: 4013: 4008:impurities." 4004: 4000: 3996: 3991: 3984: 3979: 3971: 3967: 3963: 3958: 3950: 3945: 3928: 3923:Sutta-nipata 3922: 3910: 3906: 3901: 3893: 3888: 3880: 3876: 3867: 3857: 3821: 3786: 3781:Lewis Hodous 3770: 3768: 3752: 3748: 3740: 3732: 3730: 3725: 3718: 3696: 3692: 3682: 3677: 3671: 3662: 3646: 3644: 3597: 3595: 3585: 3580: 3572: 3568: 3563: 3559: 3558:also called 3555: 3549: 3541: 3537: 3531: 3529: 3511: 3505: 3501: 3495: 3490: 3481: 3458: 3436: 3428: 3418: 3406: 3402: 3396: 3392: 3385: 3383: 3378: 3374: 3366: 3362: 3354: 3350: 3332: 3321: 3319: 3313: 3309: 3305: 3301: 3297: 3293: 3289: 3287: 3281: 3275: 3271: 3269: 3263: 3257: 3253: 3249: 3245: 3241: 3239: 3233: 3229: 3225: 3216: 3210: 3203: 3196: 3184: 3181:Mahasamghika 3178: 3163: 3159: 3155: 3153: 3148: 3144: 3140: 3136: 3130: 3122: 3117: 3108: 3106: 3091: 3087: 3083: 3077: 3060:Illustrated 3041:Non-abidance 3028: 3018: 3007: 3000: 2984: 2982: 2958: 2940: 2930: 2924: 2916:Mahāsāṃghika 2913: 2906: 2895: 2888: 2884: 2881:sambhogakaya 2880: 2876: 2868: 2864: 2861:rupa, sarira 2860: 2856: 2849:Mahāsāṃghika 2845:Andre Bareau 2842: 2839:Mahāsāṃghika 2829: 2822: 2809: 2806:unanswerable 2799: 2791: 2784: 2777: 2773: 2766: 2753: 2742: 2735: 2732:jivitendriya 2731: 2715: 2713: 2706: 2699: 2692: 2685: 2675: 2671: 2669: 2661: 2653: 2650:-Vaibhāṣika 2647:Sarvāstivāda 2646: 2639: 2624: 2614: 2608: 2601: 2596:pratisamkhya 2595: 2591: 2590:) and life ( 2587: 2585: 2579: 2573: 2570:pascadabhava 2569: 2566:prajñaptisat 2565: 2557: 2555: 2549: 2545: 2541: 2539: 2533: 2529: 2524: 2519: 2513: 2505: 2501: 2498:Sarvastivada 2495: 2470: 2461: 2458:Sarvastivada 2451: 2435: 2430: 2426: 2422: 2408: 2403: 2396: 2391: 2383: 2377: 2363: 2353: 2349: 2345: 2336: 2330: 2323: 2318: 2315:Peter Harvey 2310: 2300: 2295: 2289: 2269: 2243: 2236: 2232: 2219: 2210: 2205: 2198: 2193: 2189: 2185: 2181: 2173: 2165: 2157: 2153: 2147: 2142: 2137: 2133: 2130:parama sukha 2129: 2125: 2121: 2117: 2113: 2109: 2105: 2101: 2097: 2087: 2080: 2075: 2071: 2067: 2064:bhavanirodha 2063: 2054:A similarly 2053: 2049:unanswerable 2044: 2038: 2028: 2018: 2002: 1998: 1992: 1987: 1983: 1979: 1975: 1972:nibbanadhatu 1971: 1969: 1964: 1957: 1937:restlessness 1861:ritual rules 1814:Sutta Piṭaka 1796: 1792: 1786: 1781: 1777: 1771: 1765: 1759: 1755: 1753: 1748: 1742: 1736: 1726: 1714: 1706: 1700: 1691: 1687: 1684: 1682: 1676: 1673:L.S. Cousins 1668: 1662: 1660: 1654: 1652: 1646: 1642: 1636: 1630: 1621: 1617: 1611: 1565: 1561: 1552: 1550: 1540: 1529: 1518: 1512: 1510: 1506: 1489: 1487: 1474: 1470: 1464: 1462: 1457: 1453: 1434: 1432: 1428: 1420: 1411: 1409: 1404: 1398: 1394: 1388: 1384: 1380: 1376: 1366: 1362: 1355: 1353: 1328: 1313:Sutta Pitaka 1311: 1309: 1270: 1264: 1260: 1256: 1252: 1248: 1244: 1240: 1237:nirvanadhatu 1236: 1234: 1230: 1210:Edward Conze 1208: 1185: 1163: 1158: 1154: 1150: 1147:appatiṭṭhita 1146: 1142: 1138: 1132: 1129:Peter Harvey 1127: 1104: 1093: 1088: 1086: 1063: 1048: 1042: 1037: 1031: 1026:II 161) has 1017: 1008: 1004: 1000: 998: 993: 986: 980: 970: 959: 916: 912: 904: 900: 897: 891: 886:Ceto-vimutti 885: 878: 874: 868: 864: 863: 853: 849: 845: 841: 837: 833: 827: 815: 805: 803: 793: 789: 785: 782: 775: 769: 763: 757: 753: 751: 746: 742: 737: 733: 729: 727: 717: 697: 691: 674: 672: 659: 651: 644: 640: 632: 628: 617: 611: 607: 603: 595: 588: 584: 576: 574: 562: 558: 550: 544: 540: 538: 531: 525: 523: 516: 512: 506: 500: 494: 484: 471:summum bonum 469: 459: 453: 433: 421: 409: 408: 43:blowing out, 13920:Vivartavada 13810:Rājamaṇḍala 13765:Paramananda 13565:Apauruṣheyā 13560:Anupalabdhi 13419:Vivekananda 13384:Dharmakirti 13344:Buddhaghosa 13334:Yājñavalkya 13141:Jain Agamas 13136:Hindu texts 13015:Navya-Nyāya 12951:Svatantrika 12946:Sautrāntika 12835:Vaisheshika 12485:Dharma talk 12314:Asalha Puja 12110:Eschatology 11913:Switzerland 11893:New Zealand 11821:Middle East 11730:Philippines 11650:Afghanistan 11455:Bodhidharma 11440:Buddhaghosa 11360:Householder 11270:Monasticism 11223:Bodhisattva 11078:Prostration 11031:Mindfulness 10959:Anapanasati 10942:Kammaṭṭhāna 10739:Korean Seon 10679:Asura realm 10674:Human realm 10614:Ten Fetters 10569:Parinirvana 10471:Uppalavanna 10436:Mahākaccana 10421:Mahākassapa 10353:Kṣitigarbha 10348:Ākāśagarbha 10245:Suddhodāna 10190:Four sights 10117:Foundations 9967:Ajahn Amaro 9951:Ajahn Brahm 9502:Web-sources 9486:, Routledge 9428:, Routledge 9372:, Shambhala 9342:, Snow Lion 9185:, Snow Lion 8965:(1): 5–37, 8844:, Routledge 8688:, Routledge 8430:, Routledge 8224:, Shambhala 8027:Wayman 1990 7991:Wayman 1990 7796:Baroni 2002 7784:Clarke 2004 7714:Gethin 1998 7702:Harvey 2012 7568:Gethin 1998 7541:Bareau 1955 7529:Bareau 1955 7503:2004. p. 53 7473:Bareau 1955 7458:Bareau 1955 7325:Harvey 1989 7313:Harvey 1989 7301:Harvey 1989 7289:Harvey 1989 7226:Harvey 1989 7098:, p. . 6935:Jayatilleke 6923:Jayatilleke 6911:Jayatilleke 6899:Jayatilleke 6887:Jayatilleke 6875:Harvey 1989 6863:Harvey 1989 6804:, p. . 6622:Rahula 2007 6607:Harvey 1989 6595:Choong 1999 6355:Rahula 2007 6324:Gethin 1998 6237:Rahula 2007 6221:Verse 204, 6210:Gethin 1998 6178:Harvey 1990 6059:Walshe 1995 5926:Dundas 2002 5855:, p. . 5853:Harvey 1989 5756:, p. . 5744:, p. . 5732:, p. . 5730:Vetter 1988 5591:Vetter 1988 5558:Vetter 1988 5426:Rahula 2007 5375:Gethin 1998 4784:abandoned." 4630:, the monk 4526:and wisdom. 4320:this tangle 4040:impermanent 4019:Wynne (2007 3932:2-Att. 4.68 3873:Buddhaghosa 3834:Parinirvana 3698:dharmadhatu 3502:nirmāṇakāya 3460:Garbhadhatu 3425:omniscience 3415:Omniscience 3347:Lotus Sutra 3290:arupyadhatu 3160:pratiṣṭhita 3149:jñeyavarana 3145:klesavarana 3070:Bodhisattva 3062:Lotus Sūtra 3009:parinirvāṇa 2965:bodhisattva 2908:nirmāṇakāya 2763:defilements 2662:Pudgalavāda 2655:Sautrāntika 2604:Pudgalavada 2562:Sautrantika 2473:defilements 2249:defilements 2244:pabhassaram 2122:sankha-rana 2068:tanhakkhayo 2040:paranibbana 2032:, a modern 1879:as a human 1733:Buddhaghosa 1589:parinirvana 1447:nothingness 1389:parinirvana 1346:style from 1322:Brahminical 1195:Brahmanical 969:suffering ( 962:early texts 950:Bhavachakra 911:, the term 689:movements. 546:parinirvana 489:tradition, 468:, and the " 416:: निर्वाण; 13955:Categories 13870:Svātantrya 13760:Paramatman 13715:Kshetrajna 13690:Ishvaratva 13630:Cittabhumi 13625:Chidabhasa 13575:Asiddhatva 13495:Abhasavada 13469:Guru Nanak 13404:Vasubandhu 13230:Upanishads 13224:Tirukkuṟaḷ 13183:Panchadasi 12988:Bhedabheda 12936:Madhyamaka 12776:Monotheism 12602:Psychology 12582:Gnosticism 12570:Comparison 12565:Influences 12547:Comparison 12430:Bhavacakra 12388:Kushinagar 12363:Pilgrimage 12309:Māgha Pūjā 12264:Bodhi Tree 12080:Buddhology 12070:Abhidharma 12062:Philosophy 11995:Menander I 11863:Costa Rica 11814:Uzbekistan 11655:Bangladesh 11609:Dhammapada 11593:Pali Canon 11555:Ajahn Chah 11535:Dalai Lama 11435:Kumārajīva 11430:Vasubandhu 11405:The Buddha 11313:Zen master 11248:Sakadagami 11228:Buddhahood 11159:Pratimokṣa 10974:Shikantaza 10930:Meditation 10905:Deity yoga 10776:Madhyamaka 10669:Deva realm 10564:Mindstream 10514:Bodhicitta 10426:Aṅgulimāla 10293:Devadatta 10269:Yaśodharā 10172:The Buddha 10162:Middle Way 9527:2020-02-11 9472:2016-11-09 9267:2014-12-18 9234:2014-12-18 8909:, ABC-CLIO 7825:0875730787 7434:Hwang 2006 7422:Hwang 2006 7405:Hwang 2006 7393:Hwang 2006 7381:Hwang 2006 7364:Hwang 2006 7349:Hwang 2006 7337:Hwang 2006 7024:Kalupahana 7012:Kalupahana 6252:Keown 2000 6166:Lopez 2001 6122:Wynne 2007 6071:Wynne 2007 6018:Conze 1967 5790:Keown 2000 5778:Sharf 2000 5766:Sharf 1995 5690:Keown 2000 5438:Hwang 2006 5272:Hwang 2006 4947:Keown 2004 4875:References 4764:appearance 4380:agreement. 4212:Buddhahood 4061:Pāli Canon 4032:Dhammapada 3628:Vasubandhu 3612:Madhyamaka 3524:See also: 3507:dharmakāya 3472:Dharmakaya 3447:See also: 3403:Five Paths 3397:pañcamārga 3393:Five Paths 3359:Buddhahood 3343:Buddhahood 3310:mahakaruna 3298:adhiprajña 3294:svakartham 3173:Madhyamika 3127:compassion 3074:Buddhahood 3068:See also: 2989:Buddhahood 2780:) dharmas 2741:Momentum ( 2637:Classical 2550:pratipaksa 2510:Abhidharma 2481:aggregates 2454:Abhidharma 2400:Abhidhamma 2384:dhammakaya 2379:dhammakaya 2307:Thanissaro 2265:Pali canon 2230:aggregates 2224:, such as 2034:Sri Lankan 1929:desire for 1924:desire for 1893:pure abode 1873:sakadagami 1859:ascetic or 1789:Dhammapala 1692:apratistha 1633:Abhidhamma 1597:Phnom Penh 1281:Upanishads 1265:acyutapada 1261:anidarsana 1151:anidassana 1038:appapañcaṃ 1005:trsnaksaya 934:See also: 824:To uncover 710:Upanishads 564:Buddhahood 373:Vietnamese 291:ၼိၵ်ႈပၢၼ်ႇ 167:kepadaman, 159:Indonesian 47:liberation 13730:Mithyatva 13620:Chaitanya 13615:Catuṣkoṭi 13580:Asatkalpa 13555:Anavastha 13530:Aishvarya 13449:Sakayanya 13444:Sadananda 13409:Gaudapada 13394:Nagarjuna 13349:Patañjali 13165:Principal 13147:Kamasutra 12941:Yogachara 12860:Raseśvara 12670:Festivals 12650:Buddhists 12612:Theosophy 12415:Symbolism 12405:Hama yumi 12378:Bodh Gaya 12145:Socialism 12120:Evolution 12095:Economics 11933:Venezuela 11848:Australia 11843:Argentina 11767:Sri Lanka 11762:Singapore 11680:Indonesia 11642:Countries 11583:Tripiṭaka 11545:Ajahn Mun 11420:Nagarjuna 11415:Aśvaghoṣa 11298:Anagārika 11293:Śrāmaṇerī 11288:Śrāmaṇera 11283:Bhikkhunī 11243:Sotāpanna 11132:Passaddhi 11073:Offerings 11048:Nekkhamma 10925:Iddhipada 10845:Practices 10815:Theravada 10788:Vajrayana 10781:Yogachara 10751:Pure Land 10664:Six Paths 10651:Cosmology 10431:Anuruddha 10406:Sāriputta 10396:Kaundinya 10388:Disciples 10363:Vajrapāṇi 10215:Footprint 10180:Tathāgata 10008:247883744 9790:"NIBBANA" 9542:"Nirvana" 8997:Routledge 8951:247883744 8697:, Equinox 8601:The Jains 8153:835749102 8095:Mahamudra 7129:1076-9005 6001:Reat 1998 4632:Sariputta 4568:dislike." 4437:samsara." 4269:277, and 4131:vipassana 4017:Cited in 3968:nama-rupa 3667:emptiness 3620:Yogacaras 3616:emptiness 3608:Vajrayana 3554:doctrine 3542:Tathagata 3492:nirvana.' 3476:Vairocana 3421:delusions 3363:seemingly 3335:Arhatship 3306:parartham 3250:paravrtti 3139:remains. 2969:arhatship 2941:prajñapti 2869:lokuttara 2774:visamyoga 2700:prajñapti 2686:patiyekka 2676:asankhata 2640:Theravāda 2609:asamskrta 2558:dravyasat 2542:visamyoga 2520:visamyoga 2489:new birth 2257:Ajahn Mun 2149:vipassana 2134:sitibhuta 2106:asankhata 2056:apophatic 1960:Theravada 1940:ignorance 1889:one more, 1877:one more, 1833:sotāpanna 1729:Theravada 1685:asankhata 1622:asankhata 1593:Wat Botum 1587:entering 1483:ignorance 1425:arhatship 1344:Gandharan 1324:beliefs. 1305:Nagarjuna 1139:nirodhena 1028:Sāriputta 1009:asamskrta 994:asankhata 930:Cessation 812:To unbind 575:The term 464:" in the 271:Mongolian 169:pemadaman 13895:Tanmatra 13890:Tajjalan 13880:Syādvāda 13780:Pradhana 13755:Padārtha 13720:Lakshana 13665:Ekagrata 13510:Adrishta 13505:Adarsana 13483:Concepts 13464:Mahavira 13429:Ramanuja 13379:Chanakya 13314:Avatsara 13309:Valluvar 13249:Vedangas 13063:Gandhism 12966:Medieval 12915:Syādvāda 12900:Charvaka 12872:Pāṇiniya 12766:Idealism 12688:Category 12617:Violence 12587:Hinduism 12535:Sanskrit 12490:Hinayana 12475:Amitābha 12435:Swastika 12304:Uposatha 12294:Holidays 12279:Calendar 12125:Humanism 11963:Kanishka 11953:Timeline 11777:Thailand 11745:Kalmykia 11740:Buryatia 11725:Pakistan 11710:Mongolia 11705:Maldives 11700:Malaysia 11665:Cambodia 11530:Shamarpa 11525:Nichiren 11475:Xuanzang 11410:Nagasena 11328:Rinpoche 11058:Pāramitā 10900:Devotion 10820:Navayana 10808:Dzogchen 10771:Nichiren 10719:Mahayana 10711:Branches 10589:Saṅkhāra 10338:Mañjuśrī 10295:(cousin) 10287:(cousin) 10255:(mother) 10247:(father) 10235:Miracles 10185:Birthday 10102:Glossary 10075:Buddhism 9688:Archived 9684:vimoksha 9575:Archived 9051:16 March 8348:(1993), 7873:(2001). 7111:(1997). 6047:Ray 1999 6030:Ray 1999 5986:Ray 1999 5530:44362575 4767:removed. 4595:avyākata 4341:Ñāṇamoli 4291:not-self 4148:iii.262) 4134:) alone 3951:Vimoksha 3894:skandhas 3862:poisons. 3802:Ataraxia 3796:See also 3789:Absolute 3762:— 3672:In some 3632:suchness 3604:Mahāyāna 3487:Buddhas: 3226:samgraha 3193:Yogacara 3168:Yogacara 3093:hinayana 3080:Yogacara 3025:Mahāyāna 3021:Yogacara 2961:Mahāyāna 2928:sutras. 2873:docetism 2810:avyākata 2575:svabhava 2515:svabhava 2390:(In his 2334:; Pali: 2253:Maha Bua 2215:arahants 2162:arahants 2098:sankhata 1976:lakshana 1905:ill will 1821:Outcome 1731:exegete 1696:Mahayana 1638:Vibhanga 1601:Cambodia 1412:skandhas 1371:skandhas 1241:animitta 1214:Absolute 1199:Mahayana 1107:indology 984:sanskrit 875:vimoksha 687:sramanic 683:Ajivikas 555:Mahayana 487:Buddhist 476:Buddhism 442:Buddhist 414:Sanskrit 399:Aniconic 379:Niết bàn 309:(nivana) 177:Japanese 165:nirwana, 124:neɪʔbàɰ̃ 113:နိဗ္ဗာန် 53:Sanskrit 13940:More... 13910:Upekkhā 13905:Uparati 13885:Taijasa 13860:Śūnyatā 13830:Saṃsāra 13825:Samadhi 13790:Prakṛti 13745:Nirvāṇa 13695:Jivatva 13685:Ikshana 13640:Devatas 13610:Bhumika 13600:Brahman 13590:Avyakta 13535:Akrodha 13515:Advaita 13474:More... 13369:Jaimini 13273:More... 12983:Advaita 12973:Vedanta 12931:Śūnyatā 12890:Ājīvika 12882:Nāstika 12850:Vedanta 12845:Mīmāṃsā 12825:Samkhya 12805:Ancient 12761:Atomism 12756:Atheism 12665:Temples 12645:Buddhas 12607:Science 12597:Judaism 12592:Jainism 12510:Lineage 12470:Abhijñā 12440:Thangka 12383:Sarnath 12368:Lumbini 12289:Funeral 12284:Cuisine 12160:Culture 12135:Reality 12085:Creator 12075:Atomism 11945:History 11918:Ukraine 11878:Germany 11797:Senegal 11787:Vietnam 11715:Myanmar 11515:Shinran 11505:Karmapa 11480:Shandao 11450:Dignāga 11375:Śrāvaka 11355:Donchee 11350:Kappiya 11308:Sayadaw 11278:Bhikkhu 11253:Anāgāmi 11210:Nirvana 11176:Samadhi 11063:Paritta 11004:Tonglen 10999:Mandala 10954:Smarana 10935:Mantras 10883:Upekkha 10853:Bhavana 10803:Shingon 10756:Tiantai 10609:Tathātā 10599:Śūnyatā 10594:Skandha 10584:Saṃsāra 10579:Rebirth 10554:Kleshas 10544:Indriya 10446:Subhūti 10331:Guanyin 10285:Ānanda 10277:Rāhula 10157:Nirvana 10097:Outline 9705:Nirvana 9669:Vimutti 8662:(ed.), 8623:, Asoka 8295:Nibbana 8208:Sources 5220:nirvana 4756:garlic. 4716:nirvana 4710:world." 4660:palmyra 4626:In the 4480:38-39). 4470:khandas 4208:nirvana 4065:nirvāṇa 4057:samsara 4053:nirvana 4042:things. 4036:nirvāṇa 4030:In the 3997:vinnana 3972:vijnana 3911:nirvana 3877:nirvana 3844:Śūnyatā 3829:Nirvana 3783:state: 3769:In the 3705:of the 3703:Gorampa 3674:Tantric 3513:Trikaya 3484:docetic 3466:of the 3464:mandala 3449:Trikaya 3379:ekayana 3351:nirvana 3314:samsara 3264:samsara 3246:laksana 3234:avarana 3137:samsara 3123:nirvana 3118:samsara 3098:sravaka 3051:Vietnam 3014:saṃsāra 2978:saṃsāra 2885:nirmana 2830:pudgala 2785:anusaya 2778:sasrava 2707:samsara 2674:or the 2672:nirvana 2588:anusaya 2578:). The 2419:samādhi 2415:Nikāyas 2404:nibbāna 2274:Pasanno 2190:viññana 2182:nibbana 2045:nibbana 2019:nibbāna 2015:fetters 2011:insight 2007:samādhi 2003:nibbāna 1999:nibbāna 1988:anatman 1965:saṃsāra 1934:conceit 1914:arahant 1900:sensual 1885:anāgāmi 1760:nibbāna 1756:nibbāna 1645:or the 1643:nibbana 1618:nibbāna 1616:texts, 1612:In the 1551:In the 1491:sunyata 1471:anatman 1458:Sunyata 1435:nirvana 1385:nirvana 1356:nirvana 1329:Nirvana 1289:Brahman 1285:Vedanta 1277:Jainism 1273:Śramaṇa 1257:vijñana 1249:vijñana 1226:samsara 1218:samsara 1191:Nikayas 1180:sramana 1176:Jainism 1143:anantam 1134:viññana 1078:nonself 1074:Jainism 1066:samsara 1059:craving 1045:samsara 1033:papañca 1001:nirodha 966:dhyanas 960:In the 918:vimutti 909:Anālayo 879:vimutti 865:Nirvana 850:anatman 846:anatman 838:nirvana 834:nirvana 786:nirvana 754:nirvana 743:nirvana 718:nirvana 714:Collins 700:in the 698:nirvana 675:nirvana 669:Origins 660:nirvana 633:nirvana 618:nirvana 596:nirvana 577:nirvana 559:Nirvana 533:sunyata 518:saṃsāra 491:nirvana 485:In the 455:saṃsāra 436:nibbāna 424:nirvāṇa 410:Nirvana 364:nipphan 339:nirvana 333:Tagalog 317:Tibetan 301:Sinhala 246:yeolban 220:nĭppéan 209:និព្វាន 133:Chinese 107:Burmese 93:Bengali 70:nirvāṇa 59:निर्वाण 40:English 35:Nirvana 21:Nirvana 13915:Utsaha 13865:Sutram 13855:Sthiti 13850:Sphoṭa 13820:Sakshi 13805:Puruṣa 13785:Prajna 13750:Niyama 13710:Kasaya 13655:Dravya 13645:Dharma 13605:Bhuman 13595:Bhrama 13550:Ananta 13545:Anatta 13540:Aksara 13525:Ahimsa 13500:Abheda 13490:Abhava 13439:Raikva 13359:Kapila 13354:Kanada 13051:Modern 13025:Shaiva 12993:Dvaita 12895:Ajñana 12855:Shaiva 12813:Āstika 12796:Moksha 12749:Topics 12660:Sutras 12655:Suttas 12520:Siddhi 12505:Koliya 12480:Brahmā 12395:Poetry 12341:Mantra 12331:Kasaya 12203:Pagoda 12183:Kyaung 12178:Vihāra 12173:Temple 12115:Ethics 11958:Ashoka 11908:Sweden 11903:Poland 11898:Norway 11888:Mexico 11873:France 11858:Canada 11853:Brazil 11792:Africa 11772:Taiwan 11735:Russia 11660:Bhutan 11620:Vinaya 11500:Naropa 11490:Saraha 11425:Asanga 11181:Prajñā 11090:Refuge 11053:Nianfo 11014:Tertön 11009:Tantra 10994:Ganana 10984:Tukdam 10910:Dhyāna 10878:Mudita 10873:Karuṇā 10766:Risshū 10761:Huayan 10694:Naraka 10634:Anattā 10629:Dukkha 10624:Anicca 10529:Dharma 10481:Channa 10416:Ānanda 10401:Assaji 10368:Skanda 10271:(wife) 10240:Family 10220:Relics 10145:Sangha 10140:Dharma 10135:Buddha 10006: 9965:& 9455: 9396: 9357: 9134: 9090: 9034: 9003: 8949: 8885: 8829: 8808: 8788: 8742: 8721: 8608: 8587: 8548: 8496: 8475: 8454: 8416: 8396: 8378: 8273: 8176: 8151: 8084:Press. 7975:anatta 7959:Quote: 7949: 7883: 7823: 7767: 7127: 6995:Rahula 6983:Rahula 6971:Rahula 6959:Rahula 6947:Rahula 6792:ii.290 6530: 6503: 6499:–210. 6472:Quote: 6462: 6447:Quote: 6437: 6417: 5528: 5458: 5324: 5129: 5108: 5087: 5042: 4897: 4813:dhyana 4805:dhyana 4645:dukkha 4368:Quotes 4338:i.53) 4059:. The 3839:Satori 3817:Moksha 3711:Jonang 3659:Jizang 3655:Fazang 3624:Asanga 3546:Sutras 3538:garbha 3408:bhūmis 3341:, and 3282:karuna 3277:prajña 3254:asraya 3222:Asanga 3208:, the 3189:Asanga 3132:karuṇā 3113:Buddha 2973:Nikaya 2920:prajña 2877:appear 2853:arhats 2847:, the 2823:janman 2767:kilesa 2743:avedha 2693:dravya 2592:janman 2374:anatta 2365:anatta 2346:anatta 2271:Ajahns 2170:senses 2138:aneñja 1984:dukkha 1980:anicca 1902:desire 1851:anattā 1782:dhyana 1703:dhamma 1688:dhamma 1675:. The 1626:dhamma 1542:world. 1475:Anatta 1466:anatta 1454:Anatta 1245:dhatus 1222:prajña 1119:svarga 981:amata, 972:dukkha 913:uttari 905:dhyana 901:prajña 870:moksha 794:khlesa 777:avidyā 765:dvesha 730:nir√vā 681:, the 527:anatta 502:dvesha 461:dukkha 450:dukkha 403:Sanchi 353:นิพพาน 261:နဳဗာန် 229:Korean 215:UNGEGN 189:Rōmaji 150:nièpán 145:Pinyin 13930:Yamas 13925:Viraj 13900:Tyāga 13835:Satya 13735:Mokṣa 13705:Karma 13660:Dhrti 13585:Ātman 13570:Artha 13374:Vyasa 13254:Vedas 13235:Minor 13082:Texts 12830:Nyaya 12821:Hindu 12791:Artha 12771:Logic 12632:Lists 12500:Kalpa 12495:Iddhi 12358:Music 12353:Mudra 12319:Vassa 12299:Vesak 12269:Budai 12215:Candi 12198:Stupa 12130:Logic 11883:Italy 11782:Tibet 11720:Nepal 11690:Korea 11685:Japan 11675:India 11670:China 11615:Sutra 11570:Texts 11520:Dōgen 11510:Hōnen 11495:Atiśa 11460:Zhiyi 11370:Achar 11338:Tulku 11333:Geshe 11318:Rōshi 11303:Ajahn 11258:Arhat 11218:Bodhi 11188:Vīrya 11105:Sacca 11100:Satya 11095:Sādhu 11083:Music 11026:Merit 11019:Terma 10979:Zazen 10915:Faith 10868:Mettā 10549:Karma 10509:Bardo 10476:Asita 10466:Khema 10456:Upāli 10441:Nanda 10279:(son) 10253:Māyā 10230:Films 10107:Index 10004:S2CID 9793:(PDF) 9466:(PDF) 9449:(PDF) 9294:Numen 9261:(PDF) 9246:(PDF) 9228:(PDF) 9199:NUMEN 9195:(PDF) 9045:(PDF) 9028:(PDF) 9014:(PDF) 8993:(PDF) 8947:S2CID 8666:[ 8513:(PDF) 8299:(PDF) 7979:atman 7971:atman 5526:JSTOR 4809:bodhi 4429:See: 4279:jhana 4139:jhana 4099:more. 4055:from 3936:citta 3907:tanha 3871:Even 3850:Notes 3807:Bodhi 3715:Kagyu 3707:Sakya 3689:Gelug 3622:like 3375:upaya 3302:klesa 3259:klesa 2890:upaya 2865:tejas 2792:klesa 2716:upādi 2485:karma 2331:Atman 2278:Amaro 2238:citta 2186:citta 2158:santi 2126:aroga 2076:sacca 2072:mutti 1918:none 1891:in a 1773:bodhi 1716:akasa 1581:Khmer 1521:Vedic 1417:bodhi 1387:, or 1318:Vedas 1253:akasa 1159:citta 1115:amrta 989:amrta 877:, or 842:atman 790:asava 706:Vedas 679:Jains 622:taṇhā 513:fires 203:Khmer 194:nehan 119:MLCTS 13935:Yoga 13700:Kama 13680:Idam 13675:Hitā 13670:Guṇa 13635:Dāna 13520:Aham 12924:and 12905:Jain 12840:Yoga 12786:Kama 12530:Pāḷi 12515:Māra 12425:Flag 11826:Iran 11750:Tuva 11695:Laos 11323:Lama 11171:Śīla 11139:Śīla 11127:Pīti 11117:Sati 11068:Puja 10989:Koan 10895:Dāna 10486:Yasa 10373:Tārā 9453:ISBN 9394:ISBN 9355:ISBN 9132:ISBN 9088:ISBN 9053:2009 9032:ISBN 9001:ISBN 8883:ISBN 8827:ISBN 8806:ISBN 8786:ISBN 8740:ISBN 8719:ISBN 8606:ISBN 8585:ISBN 8546:ISBN 8494:ISBN 8473:ISBN 8452:ISBN 8414:ISBN 8394:ISBN 8376:ISBN 8271:ISBN 8174:ISBN 8149:OCLC 7947:ISBN 7881:ISBN 7821:ISBN 7765:ISBN 7553:Dutt 7488:Dutt 7125:ISSN 6528:ISBN 6501:ISBN 6460:ISBN 6435:ISBN 6415:ISBN 5713:see 5456:ISBN 5322:ISBN 5127:ISBN 5106:ISBN 5085:ISBN 5040:ISBN 4895:ISBN 4651:The 4289:and 4287:pain 4265:See 4210:and 3779:and 3626:and 3606:and 3596:The 3457:The 3367:yana 3355:only 3316:). 3202:the 3072:and 2959:The 2350:atta 2337:atta 2276:and 2194:atta 1958:The 1808:The 1698:). 1661:The 1423:and 1293:soul 1291:and 1255:and 1050:jāti 977:Pali 948:The 938:and 806:vana 771:moha 759:raga 652:vana 645:vana 641:vāna 608:vana 604:vāna 585:vâna 508:moha 496:raga 430:Pali 418:IAST 359:RTGS 347:Thai 307:නිවන 285:Shan 79:Pali 65:IAST 13815:Ṛta 13650:Dhi 12252:Art 12188:Wat 10724:Zen 9994:doi 9969:, " 9302:doi 9215:hdl 9207:doi 8967:doi 8937:doi 8334:doi 6497:209 5692:, . 4478:It. 4476:) ( 4267:Dh. 4137:By 3881:√vā 3683:In 3665:as 3284:): 3266:). 3220:of 2911:). 2893:). 2857:ayu 2812:). 2433:). 2423:not 2199:In 2192:or 2184:as 2110:not 1631:In 1228:. 1161:). 1125:. 1072:or 796:). 780:). 774:or 749:). 734:nir 720:." 629:√vā 612:van 610:or 589:√vā 549:or 482:." 474:of 255:Mon 13957:: 12823:: 11754:ru 10002:. 9990:14 9988:. 9984:. 9918:. 9899:. 9881:. 9863:. 9824:^ 9810:. 9764:^ 9655:^ 9645:. 9604:^ 9594:. 9554:^ 9544:. 9519:. 9298:40 9296:, 9252:, 9248:, 9213:, 9203:42 9201:, 9197:, 8999:, 8995:, 8961:, 8945:, 8933:14 8931:, 8927:, 8330:26 8328:. 8102:^ 7957:, 7895:^ 7721:^ 7634:^ 7617:^ 7587:^ 7560:^ 7508:^ 7480:^ 7465:^ 7412:^ 7371:^ 7356:^ 7245:^ 7206:^ 7180:^ 7156:^ 7141:^ 7123:. 7119:. 7115:. 7002:^ 6790:DN 6788:, 6684:^ 6661:^ 6641:^ 6614:^ 6479:^ 6470:, 6445:, 6387:^ 6343:^ 6244:^ 6229:^ 6202:^ 6185:^ 6144:^ 6129:^ 6114:^ 6037:^ 6008:^ 5993:^ 5966:^ 5933:^ 5830:^ 5722:^ 5668:^ 5649:^ 5637:^ 5622:^ 5550:^ 5522:44 5470:^ 5406:^ 5363:^ 5348:^ 5294:^ 5279:^ 5252:^ 5227:^ 5178:^ 5153:^ 5069:^ 5054:^ 5024:^ 5009:^ 4990:^ 4969:^ 4954:^ 4939:^ 4924:^ 4903:. 4829:^ 4336:SN 4285:, 4146:MN 4082:MN 3913:: 3399:). 3337:, 3236:): 2995:. 2825:) 2794:) 2787:) 2769:) 2738:) 2702:) 2695:) 2598:). 2321:. 2217:. 2188:, 2051:. 1967:. 1816:. 1784:. 1745:): 1624:) 1599:, 1595:, 1456:, 1024:AN 987:: 979:: 738:va 658:; 624:); 432:: 428:; 420:: 361:: 295:() 265:() 243:: 241:RR 235:열반 217:: 191:: 183:涅槃 147:: 139:涅槃 121:: 67:: 12734:e 12727:t 12720:v 11756:) 11752:( 10970:) 10966:( 10061:e 10054:t 10047:v 10010:. 9996:: 9922:. 9885:. 9867:. 9795:. 9649:. 9598:. 9548:. 9530:. 9363:. 9304:: 9254:7 9217:: 9209:: 9140:. 9055:. 8969:: 8963:9 8939:: 8891:. 8835:. 8814:. 8748:. 8727:. 8614:. 8593:. 8554:. 8533:. 8481:. 8460:. 8340:. 8336:: 8182:. 8155:. 7993:. 7955:. 7889:. 7773:. 7121:4 6702:, 6536:. 6509:. 6468:. 6443:. 6423:. 5988:. 5961:. 5949:. 5780:. 5768:. 5663:. 5532:. 5464:. 5401:. 5330:. 5135:. 5116:; 5114:. 5095:; 5093:. 5048:. 4071:. 3949:" 3791:. 3579:( 3556:( 3478:. 3427:( 3395:( 3373:( 3200:, 3129:( 3004:, 2808:( 2765:( 2718:) 2465:, 2233:. 1853:) 1849:( 1795:( 1741:( 1640:, 1603:. 1556:, 1469:( 1350:. 1022:( 915:- 412:( 405:. 367:) 357:( 249:) 239:( 223:) 213:( 197:) 187:( 153:) 143:( 127:) 117:( 73:) 63:( 27:.

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.