2398:
1622:
1519:
the endorsement of a thesis and then tries to argue against it. On the way back, the respondent turns the tables, soliciting from the proponent the endorsement of the counter-thesis, and then trying argue against it. In the refutation, the respondent, continuing, seeks to refute the argument that the proponent had advanced against the thesis. The application and conclusion repeat and reaffirm that the proponent’s argument against the respondent’s thesis is unsound, while the respondent’s argument against the proponent’s counter-thesis is sound.
1909:
6700:
6711:
624:
4109:
4096:
4086:
21:
2549:
46:
2072:, who sought to "disclose the profound meaning of Dharmakirti's works and to reveal their concealed ultimate tendency." Unlike the Kashmiri school, which saw Dharmakīrti's work as primarily focused on epistemology and reasoning, the "religious" school used Dharmakīrti in order to develop and comment on the entirety of the metaphysics of Mahayana Buddhism. The founder of this school was the layman
2629:
635:
1893:
882:, from information supplied by evidence, evidence which in turn may be another item of knowledge. For this reason, other scholars use the term "logico-epistemology" to refer to this tradition, emphasizing the centrality of the epistemic project for Indian logical reasoning. According to Georges Dreyfus, while Western logic tends to be focused on formal validity and deduction:
2011:
epistemological enterprise positions itself not merely as a dialogical disputational method for avoiding unwarranted beliefs, but as a practice aimed at achieving concrete, pragmatic ends. As
Dharmakīrti reminds his fellow Buddhists, the successful accomplishment of any human goal is wholly dependent on having correct knowledge.
887:
disagree on the types of cognition that can be considered valid, most recognize perception and inference as valid. Within this context, which is mostly epistemological and practically oriented, topics such as the nature and types of correct reasoning that pertain to logic in the large sense of the word are discussed.
1919:(c. 480 – 540 CE) is the founder of an eponymous tradition of Buddhist logic and epistemology which was widely influential in Indian philosophy due to the introduction of unique epistemological questions. According to B.K. Matilal, Dignāga "was perhaps the most creative logician in medieval (400-1100) India."
2010:
It is this praxis that leads a representative thinker such as
Dharmakīrti to claim that the Buddha, whose view he and his successors claim to propound, is a true embodiment of the sources of knowledge. Thus, far from seeing a tension between empirical scrutiny and the exercise of reason, the Buddhist
1062:, this term refers "primarily to denote the reasoning that was employed to construct and defend metaphysical theories and perhaps meant the reasoning of sophists and dialecticians only in a secondary sense". The Buddha rejected metaphysical speculations, and put aside certain questions which he named
1791:
Nagarjuna's epistemic stance continues to be debated among modern scholars, his skepticism of the ability of reason and language to capture the nature of reality and his view of reality as being empty of true existence have led some to see him as a skeptic, mystic, nihilist or agnostic, while others
1518:
Each such ‘opening’ now proceeds as an independent dialogue, and each is divided into five stages: the way forward (anuloma), the way back (patikamma), the refutation (niggaha), the application (upanayana) and the conclusion (niggamana). In the way forward, the proponent solicits from the respondent
1164:
canonical sources make quite clear that several distinct factors play a crucial role in the acquisition of knowledge. These are variously identified with the testimony of sense experience, introspective or intuitive experience, inferences drawn from these two types of experience, and some form of
1156:
is also taken as a criterion for truth in the
Nikayas, which contains many instances of the Buddha debating opponents by showing how they have contradicted themselves. He also notes that the Buddha seems to have held that utility and truth go hand in hand, and therefore something which is true is
2005:
Vincent
Eltschinger has argued that Buddhist epistemology, especially Dharmakīrti's, was an apologetic response to attacks by hostile Hindu opponents and thus was seen by Buddhists as "that which, by defeating the outsiders, removes the obstacles to the path towards liberation." Coseru meanwhile
1595:
The principle of causal efficacy (kāryakāranayukti), which accounts for the difference between things in terms of the different causal conditions for their apprehension: it is a principle of reason, thus, that, in dependence upon form, a faculty of vision, and visual awareness, one has visual
2320:
In the centuries following Dignāga’s work, virtually all philosophical questions were reconfigured as epistemological ones. That is, when making any claim at all, it came to be seen as incumbent on a philosopher to situate that claim within a fully developed theory of knowledge. The systematic
886:
The concern of Indian "logicians" is quite different. They intend to provide a critical and systematic analysis of the diverse means of correct cognition that we use practically in our quest for knowledge. In this task, they discuss the nature and types of pramana. Although Indian philosophers
1633:
of Gotama (6th century BC – 2nd century CE) is the founding text of the Nyaya school. The text systematically lays out logical rules for argumentation in the form of a five-step schema and also sets forth a theory of epistemology. According to
Jonardon Ganeri, the Nyaya sutra brought about a
929:
school's methodology, but where the Nyaya recognised a set of four pramanas—perception, inference, comparison, and testimony—the
Buddhists (i.e. the school of Dignaga) only recognized two: perception and inference. For Dignaga, comparison and testimony are just special forms of inference.
877:
A key difference between
Western Logic and Indian Logic is that certain epistemological issues are included within Indian Logic, whereas in modern Western Logic they are deliberately excluded. Indian Logic includes general questions regarding the "nature of the derivation of knowledge,"
1946:
His theory does not "make a radical distinction between epistemology and the psychological processes of cognition." As noted by
Cristian Coseru, Dignāga's theory of knowledge is strongly grounded in perception "as an epistemic modality for establishing a cognitive event as knowledge".
2468:
arguments and does not put forth positive arguments. Chandrakirti saw in the logico-epistemic tradition a commitment to a foundationalist epistemology and essentialist ontology. For
Chandrakirti, a Mādhyamika's job should be to just deconstruct concepts which presuppose an essence.
2020:
The
Buddhist philosophers who are part of this pramāṇavāda tradition include numerous other figures who followed Dignāga and Dharmakīrti. They developed their theories further, commented on their works and defended their theories against Hindu and Buddhist opponents.
2477:
In spite of Chandrakirti's critique, later Buddhist philosophers continued to explain Madhyamaka philosophy through the use of formal syllogisms as well as adopting the conceptual schemas of the Dignaga-Dharmakirti school along with those of the closely related
1606:
According to Coseru "what we have here are examples of natural reasoning or of reasoning from experience, rather than attempts to use deliberative modes of reasoning for the purpose of justifying a given thesis or arguing for its conditions of satisfaction."
1771:
saw it as unfair and also irrational (because if you argue against P, you must have a thesis, mainly not-P). According to Matilal, Nagarjuna's position of not putting forth any implied thesis through his refutations would be rational if seen as a form of
733:
was familiar with certain rules of reasoning used for debating purposes and made use of these against his opponents. He also seems to have held certain ideas about epistemology and reasoning, though he did not put forth a logico-epistemological system.
1330:). According to Jayatilleke, "in the Nikayas it is considered meaningless to make a statement unless the speaker could attach a verifiable content to each of its terms." This is why the Buddha held that statements about the existence of a self or soul (
2517:
is a central topic of debate in Tibetan Buddhist philosophy. In Tibetan Buddhism, those who follow this method and also make use of Yogācāra doctrines are called Yogācāra-Svātantrika Mādhyamika (Tibetan: Rnal ’byor spyod pa’i dbu ma rang rgyud pa).
1382:
in nature. The Buddhists in the Nikayas use this logical structure to analyze the truth of statements and classify them. When all four were denied regarding a statement or question, it was held to be meaningless and thus set aside or rejected (but
1548:
When scholars talk a matter over one with another, then is there a winding up, an unravelling, one or other is convicted of error, and he then acknowledges his mistake; distinctions are drawn, and contra-distinctions; and yet thereby they are not
841:, is "the systematic study of informal inference-patterns, the rules of debate, the identification of sound inference vis-à-vis sophistical argument, and similar topics." As Matilal notes, this tradition developed out of systematic debate theory (
1958:" (exclusion) theory of meaning was widely influential. For Dignāga, a word can express its own meaning only by repudiating other meanings. The word 'cow' gives its own meaning only by the exclusion of all those things which are other than cow.
1693:
The systematic discussions of the Nyaya school influenced the Medieval Buddhist philosophers who developed their own theories of inferential reasoning and epistemic warrant (pramana). The Nyaya became one of the main opponents of the Buddhists.
1165:
coherentism, which demands that truth claims remain consistent across the entire corpus of doctrine. Thus, to the extent that Buddhists employ reason, they do so primarily in order further to advance the empirical investigation of phenomena.
1787:
school of philosophy which sees itself as a continuation of Nagarjuna's thought. Nagarjuna also discusses the four modes of knowing of the Nyaya school, but he is unwilling to accept that such epistemic means bring us ultimate knowledge.
849:
Logic as the study of the form of correct arguments and inference patterns, developed in India from the methodology of philosophical debate. The art of conducting a philosophical debate was prevalent probably as early as the time of the
1186:) for these debates and that if someone does not abide by it they are unsuitable to be debated. There also seems to have been at least a basic conception of valid and invalid reasoning, including, according to Jayatilleke, fallacies (
1950:
Since perception is information that is acquired through the senses, it is not susceptible to error. However, there is susceptibility to error in processes of interpretation, including mental construction and inferential thinking.
1740:
arguments against numerous theories which posited essences to certain phenomena, such as causality and movement. In Nagarjuna's works and those of his followers, the four positions on a particular thesis are negated or ruled out
1591:
The principle of dependence (apeksāyukti), which takes into account the fact that conditioned things necessarily arise in dependence upon conditions: it is a principle of reason, for instance, that sprouts depend on
874:-theory, a system in its own right. "Indian Logic" was also influenced by the study of grammar, whereas Classical Logic—which principally informed modern Western Logic—was influenced by the study of mathematics.
1625:
The Nyaya school considers perception, inference, comparison/analogy, and testimony from reliable sources as four means to correct knowledge, holding that perception is the ultimate source of such knowledge.
1140:. What is considered to constitute knowledge are direct inferences made on the basis of such perceptions." Jayatilleke argues the Buddhas statements in the Nikayas tacitly imply an adherence to some form of
789:("Commentary on Valid Cognition"). His work was influential on all later Buddhist philosophical systems as well as on numerous Hindu thinkers. It also became the main source of epistemology and reasoning in
998:, in his "Early Buddhist Theory of Knowledge", uses the Pali Nikayas to glean the possible epistemological views of the historical Buddha and those of his contemporaries. According to his analysis of the
656:
708:(reasoning, logic). While the term may refer to various Buddhist systems and views on reasoning and epistemology, it is most often used to refer to the work of the "Epistemological school" (Sanskrit:
1303:) could be used in conventional everyday speech while at the same time not referring to anything that exists ultimately (such as the pronouns like "I" and "Me"). Richard Hayes likewise points to the
1922:
Dignāga's tradition of Buddhist logic is sometimes called the "School of Dignāga" or "The School of Dinnāga and Dharmakīrti". In Tibetan, it is often called “those who follow reasoning” (Tibetan:
1602:
The principle of natural reasoning, or the principle of reality (dharmatāyukti), which concerns the phenomenal character of things as perceived (for instance, the wetness and fluidity of water).
1470:
in the conduct of a dialogue and it recommends a strategy of argumentation which guarantees that both parties to a point of controversy have their arguments properly weighed and considered."
1378:
The Buddha in the Nikayas seems to regard these as "'the four possible positions or logical alternatives that a proposition can take". Jayatilleke notes that the last two are clearly non-
2055:, which sought to "disclose the deep philosophic contents of the system of Dignāga and Dharmakīrti, regarding it as a critical system of logic and epistemology." Its founding figure was
266:
1403:). But when he is pointing out the misleading implications of speech or using language without these implications, his meaning is plain and direct and nothing is to be inferred (
1803:
one of the first Buddhist texts on proper reasoning and argumentation. He also developed the Buddhist theory of two truths, defending ultimate truth as the truth of emptiness.
3835:
A treatise on Buddhist logic (pramana) by Sakya Pandita, which is probably the most important work of its kind in Tibet except for the major works of Dignaga and Dharmakirti.
2316:
Dignāga also influenced non-Buddhist Sanskrit thinkers. According to Lawrence J. McCrea, and Parimal G. Patil, Dignāga set in motion an "epistemic turn" in Indian philosophy:
2123:Śubhakara (650–750), was particularly noteworthy because he composed a work which aimed at proving the objective reality of external things and thus attempted to disprove
2301:
1994:
He was also one of the primary theorists of Buddhist atomism, according to which the only items considered to exist or be ultimately real are momentary particulars (
2102:
1983:
Dharmakīrti's theory of epistemology differed from Dignāga's by introducing the idea that for something to be a valid cognition it must "confirm causal efficacy" (
1450:) is a Pali Buddhist text which discusses the proper method for critical discussions on doctrine. Its date is debated by scholars but it might date to the time of
1399:
when he is speaking about things or persons we should not presume that he is speaking about entities or substances; to this extent his meaning is to be inferred (
3839:
is the author of a commentary on this text entitled Tshad ma rig pa'i gter mchan gyis 'grel pa, written at the Sakya monastery of rDzong gsar bkra shis lha rtse)
1544:, 1st century BCE) which is a dialogue between the Buddhist monk Nagasena and an Indo-Greek King. In describing the art of debate and dialogue, Nagasena states:
2286:
2607:
school such as Gyeltsap and Kaydrup attempted a synthesis of the two traditions, with varying results. This is because the views of Chapa were mostly that of
2321:
articulation and interrogation of the underlying presuppositions of all knowledge claims thus became the central preoccupation of most Sanskrit philosophers.
1634:
transformation in Indian thinking about logic. First, it began a shift away from interest in argumentation and debate towards the formal properties of sound
663:
2397:
1299:
The Buddha also made use of various terms which reveal some of his views on meaning and language. For example, he held that many concepts or designations (
4850:
959:) is an epistemological category equal to perception and inference. The Buddhist logical tradition of Dignaga and Dharmakirti accept scriptural tradition
3997:
Van Der Kuijp, Leonard W.J. (March 1987). "An early Tibetan view of the soteriology of Buddhist epistemology: The case of 'Bri-gung 'jig-rten mgon-po'".
1661:
Later Buddhist thinkers like Vasubandhu would see several of these steps as redundant and would affirm that only the first two or three were necessary.
5765:
4240:
2184:
2160:
2130:
2042:) focused on "exactly rendering the direct meaning of the commented text without losing oneself in its deeper implications". They all commented on the
2039:
1219:' reasoning is rejected by the Buddha as a source of knowledge. While reason could be useful in deliberation, it could not establish truth on its own.
2675:
2096:
2559:, in discussing the Tibetan translation and assimilation of the logico-epistemological tradition, identifies two currents and transmission streams:
1514:
These help clarify the attitude of someone towards their thesis in the proceeding argumentative process. Jonardon Ganeri outlines the process thus:
1028:
The "Experientialists" who held that besides reasoning, a kind of supra-normal yogic insight was able to bring about unique forms of knowledge (the
2175:
2108:
2035:
5769:
2220:
2151:
5993:
723:
2451:. To develop his arguments for emptiness, Bhāvaviveka drew on the work of Dignāga which put forth a new way of presenting logical arguments.
1599:
The realization of evidence from experience (sāksātkriyāsādhanayukti). We realize the presence of water from moisture and of fire from smoke.
4210:
3009:
3735:
3314:
Ganeri, Jonardon. Argumentation, dialogue and the "Kathāvatthu", Journal of Indian Philosophy August 2001, Volume 29, Issue 4, pp. 485–493
2540:
This synthesis is one of the last major developments in Indian Buddhist thought, and has been influential on Tibetan Buddhist philosophy.
1098:(MN.I.392–4) the Buddha states that a belief should only be accepted if it leads to wholesome consequences. This has led scholars such as
2363:(active c. 6th century) meanwhile, may have been influenced by Buddhist reasoning to move away from some of the realistic views of older
1767:
only seeks to disprove his opponents arguments without putting forward a thesis of his own, the Hindu Nyaya school philosophers such as
1569:
The Buddhist Abhidharma schools developed a classification of four types of reasoning which became widely used in Buddhist thought. The
4318:
1553:
The various elements outlined here make up the standard procedure of Buddhist debate theory. There is an 'unravelling' or explication (
4053:
4075:
1091:
states that verification through one's own personal experience (and the experiences of the wise) is an important means of knowledge.
2930:. Abhandlungen der Akademie der Wissenschaften in Göttingen: Philologisch-Historische Klasse. Göttingen: Vandenhoeck & Ruprecht.
1998:) including material atoms and momentary states of consciousness (dharmas). Everything else is considered to be only conventional (
1345:) logical structure as a tool in argumentation. According to Jayatilleke, these "four forms of predication" can be rendered thus:
746:
contains some rules on debate and reasoning. The first Buddhist thinker to discuss logical and epistemic issues systematically was
2076:(740–800 C.E.), an important and original thinker who introduced various new perspectives into the Pramāṇavāda tradition, such as
6585:
6037:
2917:; and: Muroya, Y. The Nyāyamukha and udghaṭitajña . J Indian Philos 45, 281–311 (2017). https://doi.org/10.1007/s10781-016-9309-8
1751:
Entities of any kind are not ever found anywhere produced from themselves, from another, from both , and also from no cause.
6240:
4220:
2514:
2536:
7th c.) along with facets of Yogācāra/Cittamātra thought into one internally consistent, yet fundamentally Madhyamaka system.
3755:
3613:
3481:
2928:
Texte der erkenntnistheoretischen Schule des Buddhismus: systematische Übersicht über die buddhistische Sanskrit-Literatur II
2006:
simply notes the inseparability of epistemic concerns from spiritual praxis for Buddhist epistemologists such as Dharmakīrti:
1094:
However, the Buddha's view of truth was also based on the soteriological and therapeutic concern of ending suffering. In the
3802:
4403:
4245:
2926:
In German, it is also known as "Erkenntnistheoretischen Schule", see: Steinkellner, Ernst, and Michael Torsten Much. 1995.
2528:Śāntarakṣita attempted to integrate the anti-essentialism of Nāgārjuna with the logico-epistemological thought of Dignāga (
649:
3591:
2584:-based logical architecture and epistemology. These two scholars (whose works are now lost) strengthened the influence of
6580:
1970:(c. 7th century), contributed significantly to the development and application of Buddhist pramana theory. Dharmakīrti's
3747:
1407:). This is a valid distinction which certainly holds good for the Nikäyas at least, in the light of the above-statement.
6477:
6027:
4122:
3357:
2334:
1825:
Vasubandhu was influenced by the system of the Nyaya school. Vasubandhu introduced the concept of 'logical pervasion' (
1099:
1481:) is structured as follows: there is a point of contention – whether A is B; this is divided into several 'openings' (
4323:
3935:
3121:
3081:
3036:
3024:
2495:
416:
6570:
6255:
6000:
3408:
Tillemans, Tom J.F. (2011). "Buddhist Epistemology (pramāṇavāda)". In Edelglass, William; Garfield, Jay L. (eds.).
3976:
Van Der Kuijp, Leonard W.J. (August 1978). "Phya-pa Chos-kyi seng-ge's impact on Tibetan epistemological theory".
2059:(8th century), a philosopher from Kashmir who wrote some independent works and also a commentary on Dharmakīrti's
486:
6647:
6637:
4466:
3300:
James P. McDermott, KATHAVATTHU; Encyclopedia of Indian Philosophies, Volume VII: Abhidharma Buddhism to 150 A.D.
909:) is often translated as "valid cognition" or "instrument of knowledge" and refers to epistemic ways of knowing.
805:(1930s) initially employed terms such as “Indian Logic” and “Buddhist Logic” to refer to the Indian tradition of
722:
which developed from the 5th through 7th centuries and remained the main system of Buddhist reasoning until the
6592:
6245:
6047:
5938:
5883:
4456:
1747:) as exemplified by the first verse of Nagarjuna's Middle way verses which focuses on a critique of causation:
6562:
6260:
5943:
4235:
4068:
2502:(c.1000). Another thinker who worked on both pramana and Madhyamaka was the Kashmiri pandita Parahitabhadra.
1006:
3.60), during the Buddha's time, Indian views were divided into three major camps with regards to knowledge:
994:
The time of the Gautama Buddha was a lively intellectual culture with many differing philosophical theories.
2574:(English: "Summaries of Epistemology and Logic") became the groundwork for the "Collected Topics" (Tibetan:
2570:(1059–1109) and Chapa Chögyi Sengge (1109–69) and their disciples, mainly located at Sangpu Neutok. Chapa's
2371:
who attacked the realism of Nyāya may have been influenced by the Buddhists as well. Even the "New Reason" (
1621:
1103:
6017:
5988:
5690:
3473:
Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry into Formal Reasoning
1814:
was one of the first Buddhist thinkers to write various works on sound reasoning and debate, including the
1710:(c. 150 – c. 250 CE), one of the most influential Buddhist thinkers, defended the theory of the emptiness (
569:
29:
4039:
Tobden, Tashi (Ed.in Chief); Sadhukhan, Sanjit Kumar (compiler); Dokham, Rigzin Ngodub (compiler) (1994).
2443:
5836:
5745:
5215:
4860:
4373:
4268:
4034:
Vidhabhusana, Satis Chandra (1907). History of the Mediaeval School of Indian Logic. Calcutta University.
2333:
schools, were in constant debate with the Buddhist epistemologists, developing arguments to defend their
1458:, have argued that there is an "anticipations of propositional logic" in the text. However, according to
1278:
The early texts also mention that the Buddha held there to be "four kinds of explanations of questions."
1269:
and also were relative, that is, they were true or false depending on the standpoint one viewed it from (
5380:
1930:"pramāṇavāda", often translated as "the epistemological school" or "the logico-epistemological school."
6751:
6685:
6165:
5641:
5127:
4250:
4083:
3422:
Recognizing Reality: Dharmakirti’s Philosophy and its Tibetan Interpretations, (Suny: 1997), pp. 15–16.
3266:
Coseru, Christian (2013). "Reason and Experience in Buddhist Epistemology". In Emmanuel, Steven (ed.).
2416:
1838:
The trairūpya is a logical argument that contains three constituents which a logical ‘sign’ or ‘mark’ (
1763:) and presuppositions of his opponents' own theories and showing them to be self refuting. Because the
5575:
3780:
1014:) who regarded knowledge as being derived from scriptural sources (the Brahmins who upheld the Vedas).
599:
584:
6575:
6388:
6378:
6250:
5233:
4813:
4574:
4549:
2524:
Probably the most influential figure in this tradition is Śāntarakṣita. According to James Blumenthal
2425:(c. 500 – c. 578) appears to be the first Buddhist logician to employ the "formal syllogism" (Wylie:
2359:
is almost entirely focused on outlining and defeating the arguments of the Buddhist epistemologists.
1312:
1226:'. He held that after proper rational analysis, assertions could be classified in the following way:
1216:
4599:
2599:(English: "Treasury of Logic on Valid Cognition"). Sakya pandita secured the place of Dharmakirti's
6680:
6032:
5846:
5824:
5817:
5720:
5253:
4873:
4689:
4634:
4255:
4061:
3703:
3454:
2654:
1178:
show that during this period many different kinds of philosophers often engaged in public debates (
1073:
The Buddha's epistemological view has been a subject of debate among modern scholars. Some such as
1063:
3855:
1939:
1587:) that one may use to inquire about the nature of things. According to Cristian Coseru these are:
775:
451:
6736:
6617:
6597:
5928:
5908:
5665:
5395:
4639:
3836:
3219:
1980:
as a central text on pramana and was widely commented on by various Indian and Tibetan scholars.
589:
461:
163:
2994:
1003:
65:
6627:
6467:
6135:
6105:
5878:
5829:
5670:
5618:
5613:
5375:
5196:
5093:
4845:
4840:
4589:
3114:
Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking
2671:
456:
188:
168:
4957:
4038:
3650:
2499:
1427:). This theory of double truth became very influential in later Buddhist epistemic discourse.
436:
115:
6632:
6602:
6183:
6115:
5948:
5863:
5858:
5782:
5777:
5695:
4225:
2958:
Tucci, Giuseppe (1929). "Buddhist Logic before Dinnaga (Asanga, Vasubandhu, Tarka-sastras)".
2608:
2487:
1912:
Buddhist epistemology holds that perception and inference are the means to correct knowledge.
1530:
Another Buddhist text which depicts the standards for rational debate among Buddhists is the
1141:
1129:
838:
411:
341:
5248:
2230:
6655:
6622:
6607:
6125:
6022:
5968:
5853:
5792:
5760:
5755:
5740:
5725:
5715:
5680:
5593:
5285:
5208:
4511:
4451:
4200:
4167:
4117:
3963:
3919:
Buddhist Logic and Epistemology. Studies in the Buddhist Analysis of Inference and Language
3559:
2464:
2352:
2024:
1737:
1727:
1641:
B.K. Matilal outlines the five steps or limbs of the Nyaya method of reasoning as follows:
1579:
1557:) of one's thesis and stances and then there is also a 'winding up' ending in the censure (
1322:) into two types with regards to their meaning: those which were intelligible, meaningful (
1175:
1111:
1081:
because of his teaching that knowledge required verification through the six sense fields (
802:
504:
6495:
5110:
4979:
4905:
4781:
4519:
3779:
Blumenthal, James; Apple, James (Spring 2018). "Śāntarakṣita". In Zalta, Edward N. (ed.).
2233:(10th century), a prolific author of at least 17 texts, known as "the second Dharmakīrti."
758:). A mature system of Buddhist logic and epistemology was founded by the Buddhist scholar
8:
6462:
6341:
6175:
6150:
6140:
6100:
6077:
5960:
5933:
5893:
5812:
5802:
5730:
5657:
5088:
4945:
4726:
4704:
4656:
4476:
4276:
4132:
4112:
2050:
1416:
1136:
in Buddhism are based on a theory of causation. These inferences are made on the data of
953:), but for some schools of orthodox Hinduism the "received textual tradition" (Sanskrit:
834:
604:
213:
208:
37:
6746:
4436:
4363:
4033:
3862:
arthasya bahudharmasca sarve lingannakalpitam. yo'nubandho'nyasmat vyatireka'dhigamyate.
2364:
1332:
6525:
6430:
6272:
6235:
6230:
6160:
6110:
6057:
6052:
5923:
5918:
5913:
5903:
5888:
5873:
5868:
5807:
5787:
5750:
5675:
5480:
5181:
5105:
4983:
4925:
4766:
4666:
4594:
4569:
4215:
4145:
2975:
2804:
2680:
2381:
shows an influence from the Buddhist epistemological school, in his arrangement of his
2378:
1395:
The early texts mention two modes of discourse used by the Buddha. Jayatilleke writes:
1379:
867:
261:
243:
238:
178:
85:
6324:
3097:
Matilal, Bimal Krishna (2013). "Introducing Indian Logic". In Ganeri, Jonardon (ed.).
2261:
2073:
1149:
6703:
6665:
6361:
6346:
6309:
6294:
6067:
5983:
5898:
5735:
5700:
5685:
5412:
5402:
5083:
4930:
4915:
4786:
4709:
4629:
4564:
4496:
4383:
4140:
4006:
3985:
3931:
3751:
3477:
3353:
3117:
3077:
2979:
2809:
2567:
1850:
It should be present in the case or object under consideration, the ‘subject-locus' (
1780:
1773:
1733:
1630:
1341:
1222:
In contrast to his opponents, the Buddha termed himself a defender of 'analysis' or '
1192:
1117:
639:
559:
198:
5647:
4441:
4341:
4047:
2224:
1638:. Secondly, the Nyaya sutra led a shift to rule-governed forms of logical thinking.
1561:) of one side based on premises he has accepted and the rejoinders of his opponent.
70:
6351:
6304:
6299:
6155:
6120:
6095:
6090:
5841:
5797:
5710:
5385:
5041:
5034:
4818:
4808:
4694:
4358:
4230:
3743:
3150:
2967:
2867:
The Ornament of the Middle Way: A Study of the Madhyamaka Thought of Shantarakshita
2483:
1074:
790:
564:
406:
296:
223:
5430:
3621:
2236:
1908:
1157:
also useful (and vice versa, something false is not useful for ending suffering).
426:
90:
6715:
6660:
6612:
6540:
6410:
6208:
6188:
6130:
6042:
5705:
5603:
5450:
5186:
5169:
5154:
5132:
4684:
4554:
4388:
4368:
3808:
3655:
Philadelphia Museum of Art: Acarya Bhavaviveka Converts a Nonbeliever to Buddhism
3497:
Eltschinger, Vincent (2010). "Dharmakīrti: Revue internationale de philosophie".
3471:
2491:
1972:
1793:
1459:
1125:
863:
785:
628:
609:
594:
534:
441:
158:
5460:
4614:
4604:
331:
193:
60:
6741:
6670:
6373:
6223:
6005:
5585:
5565:
5485:
5174:
5164:
5098:
4935:
4421:
4284:
2077:
995:
858:(Jina), but it became more systematic and methodical a few hundred years later.
730:
554:
529:
514:
381:
3390:
The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka
3232:
Emmanuel, Steven M (editor); A Companion to Buddhist Philosophy, 2013, p. 228.
2971:
2422:
2373:
2027:
divided the followers and commentators on Dharmakirti into three main groups:
1937:(instruments of knowledge), perception and inference, in his magnum opus, the
1934:
1442:
898:
742:
690:
75:
6730:
6440:
6289:
5598:
5500:
5358:
5159:
5137:
5073:
4744:
4539:
4534:
4426:
4095:
4010:
3989:
3879:
Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations
3453:
Tillemans, Tom J.F. (Spring 2014). "Dharmakīrti". In Zalta, Edward N. (ed.).
2897:
Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations
2644:
2592:
2556:
2346:
2305:
1070:), including questions about the soul and if the universe is eternal or not.
579:
539:
481:
466:
446:
233:
4898:
4888:
4260:
2914:
2434:
2360:
2280:
1415:
literature began to use this distinction as an epistemic one. They spoke of
431:
316:
6530:
6515:
6485:
6435:
6425:
6267:
6062:
5555:
5390:
5268:
5056:
5051:
4878:
4749:
4624:
4085:
2664:
2612:
2459:
2455:
2412:
2240:
1532:
1455:
1271:
1087:
1042:
977:
918:
910:
879:
814:
697:
549:
509:
346:
286:
5313:
5298:
5258:
4955:
4619:
4195:
4043:
New Series, no.3. Gangtok, Sikkim: Sikkim Research Institute of Tibetology
3072:
Matilal, Bimal Krishna (1998). Ganeri, Jonardon; Tiwari, Heeraman (eds.).
2789:
2178:(7th century), wrote various commentaries, including one on Dharmakīrti's
1832:
1339:
The Buddha, like his contemporaries, also made use of the "four corners" (
896:
709:
688:
336:
6500:
6329:
5470:
5455:
5238:
5046:
4974:
4754:
4584:
4486:
4333:
4205:
2824:
2819:
2603:
as the foundational text on epistemology in Tibet. Later thinkers of the
2585:
2326:
2056:
1967:
1882:
1212:
1153:
780:
719:
326:
311:
306:
80:
6490:
4950:
4041:
Bulletin of Tibetology: Special Volume on the History of Buddhist Logic.
3599:
1054:
school. The Buddha also seems to have criticized those who used reason (
6445:
6403:
6279:
6085:
6010:
5624:
5608:
5570:
5550:
5445:
5420:
5328:
5263:
5243:
4989:
4920:
4791:
4674:
4644:
4579:
4529:
4187:
4177:
4150:
2909:
for examples of this usage of "epistemological school", see: Ratié, I.
2814:
2368:
2349:
critiqued the views of Dignaga as they developed their own philosophy.
2342:
2338:
1811:
1784:
1768:
1539:
1412:
1308:
1137:
1121:
1107:
1078:
1033:
938:
747:
574:
471:
351:
291:
228:
203:
173:
100:
5465:
4461:
3851:
3801:
Tillemans, Tom J.F. (1998). "Tibetan philosophy". In Craig, E. (ed.).
3350:
Perspectives of Reality: An Introduction to the Philosophy of Hinduism
1682:
1110:. This sense of truth as what is useful is also shown by the Buddha's
759:
715:
321:
6420:
6393:
5560:
5435:
5147:
5063:
4940:
4830:
4803:
4796:
4759:
4716:
4679:
4446:
4411:
4378:
4353:
4308:
3702:
Hayes, Richard (Fall 2019). "Madhyamaka". In Zalta, Edward N. (ed.).
3375:
The Sociology of Philosophies: A Global Theory of Intellectual Change
2479:
2438:
1717:
1707:
1635:
1438:
1133:
806:
738:
544:
276:
105:
6193:
5029:
4883:
4649:
4431:
4300:
4292:
3679:: A Translation of Chapter One: "Examinations of Causal Conditions (
3637:
Buddhist Philosophy of Language in India: Jñanasrimitra on Exclusion
3008:(3). Gangtok, Sikkim: Sikkim Research Institute of Tibetology: 7–8.
2437:
view, which he employed to considerable effect in his commentary to
2267:
1755:
Nagarjuna also famously relied upon refutation based argumentation (
1664:
The Naiyayikas (the Nyaya scholars) also accepted four valid means (
1059:
183:
6710:
6550:
6505:
6450:
6415:
6319:
5978:
5545:
5540:
5490:
5425:
5343:
5308:
5303:
4964:
4835:
4823:
4734:
4393:
4090:
3651:"1959-156-1: Acarya Bhavaviveka Converts a Nonbeliever to Buddhism"
2705:
2580:; Wylie: bsdus grwa) literature, which in large part furnished the
1927:
1722:
1712:
1570:
1336:) were ultimately meaningless, because they could not be verified.
1200:
or "reasons for censure" by which one could lose the debate. Other
1082:
1050:) was not a source of knowledge, as was claimed by the later Hindu
914:
855:
683:
623:
524:
366:
356:
281:
271:
218:
135:
95:
5535:
5525:
5510:
5333:
5203:
4471:
2271:
1864:
It should not be present in any ‘dissimilar case’ or heterologue (
1454:(C. 240 BC). Western scholarship by St. Schayer and following him
926:
921:
recognize various sets of "valid justifications for knowledge" or
421:
401:
396:
6455:
6398:
6383:
5530:
5520:
5495:
5370:
5365:
5323:
5293:
5225:
5191:
5078:
5019:
5014:
4868:
4771:
4609:
4559:
4346:
4172:
3928:
Epistemology, Logic, and Grammar in Indian Philosophical Analysis
3514:
Dharmakirti's Theory of Inference: Revaluation and Reconstruction
2960:
Journal of the Royal Asiatic Society of Great Britain and Ireland
2773:
2581:
2563:
2402:
2330:
2092:
Some of the other figures of the epistemological school include:
1916:
1878:
1843:
1720:
and attacked theories that posited an essence or true existence (
1051:
1029:
818:
810:
476:
120:
5142:
4910:
3310:
3308:
3306:
1315:
view which tended to see language as reflecting real existents.
1230:
Those assertions which can be asserted or denied categorically (
1196:. Various fallacies were further covered under what were called
1182:). The early texts also mention that there was a set procedure (
1040:
The Buddha rejected the first view in several texts such as the
975:. This view is thus in line with the Buddha's injunction in the
862:"Indian Logic" is a different system than modern derivatives of
6535:
6520:
6356:
6218:
6198:
5973:
5635:
5515:
5505:
5440:
5068:
5024:
5009:
4999:
4969:
4893:
4776:
4544:
4416:
4160:
4155:
3748:
10.1093/acref/9780190681159.001.0001/acref-9780190681159-e-5150
2548:
2458:(540-600) for his use of these positive logical arguments. For
1901:
1897:
1827:
1574:
1451:
851:
386:
376:
361:
301:
125:
45:
20:
783:
further developed this system with several innovations in his
6675:
6510:
6368:
6334:
6314:
6284:
6213:
5630:
5475:
5353:
5348:
5318:
5273:
5120:
5115:
4994:
4699:
4524:
4491:
4481:
3303:
2834:
2829:
2604:
2591:
There is also another tradition of interpretation founded by
2408:
1977:
1955:
1651:(Wherever there is smoke, there is fire), as in the kitchen.
1616:
1285:
a question which ought to be answered with a counter question
1262:
830:
826:
519:
391:
371:
3904:
Jayatilleke, K.N. (1967). "The Logic of Four Alternatives".
2945:
Seven Works of Vasubandhu: The Buddhist Psychological Doctor
2938:
2936:
1987:) which "consists in compliance with perform a function" (
6545:
5338:
5004:
4501:
2002:) and thus he has been seen as a nominalist, like Dignāga.
1892:
1208:
or "shifting the topic", and not giving a coherent reply.
6203:
4739:
2933:
2227:
writer on pramana who wrote a proof of the external world
1857:
It should be present in a ‘similar case’ or a homologue (
130:
3926:
Matilal, Bimal Krishna (2005) . Ganeri, Jonardon (ed.).
2304:, a Kashmiri pandita who was the teacher of the Tibetan
2145:
Anandavardhana, wrote a sub commentary to Dharmottara's
1237:
Those which cannot be asserted or denied categorically (
3917:
Matilal, Bimal Krishna; Evans, Robert D., eds. (1986).
3241:
Poussin; Bouddhisme, Third Edition, Paris, 1925, p. 129
3116:. New York, USA: Oxford University Press. p. 106.
3076:. Albany, NY, USA: State University of New York Press.
2785:
Pervading/pervasion/logical pervasion: vyapti, khyab pa
2763:
Invariable concomitance: avinabhava, med na mi 'byun ba
2325:
The Hindu philosophers, especially those of the Nyāya,
1311:
perspective on language and meaning in contrast to the
1307:
as an example of the Early Buddhist tendency towards a
981:
not to accept anything on mere tradition or scripture.
917:
pramana from orthodox Hindu philosophy. All schools of
3618:
Epistemology and Argumentation in South Asia and Tibet
3596:
Epistemology and Argumentation in South Asia and Tibet
3527:
Bisschop, Peter (2015). "Review: Vincent Eltschinger,
2575:
2249:
Jñanasribhadra (1000–1100), wrote a commentary on the
1926:); in modern literature, it is sometimes known by the
904:
110:
3505:
2993:
Sadhukhan, Sanjit Kumar (1994). Tobden, Tashi (ed.).
2193:
Manorathanandin, wrote a commentary on Dharmakīrti's
1657:
Therefore, it is so, i.e., there is fire on the hill.
925:. Buddhist logico-epistemology was influenced by the
3796:
3794:
3792:
3578:
Indian Buddhism: A Survey with Bibliographical Notes
2341:
of the Buddhists. Nyāya-Vaiseshika thinkers such as
2133:(ca. 700 C.E.), wrote a commentary on Dharmakīrti's
1282:
a question which ought to be explained categorically
3734:Buswell, Robert E.; Lopez, Donald S. (2017-07-20),
3201:
3199:
3197:
3195:
3193:
3191:
3189:
3187:
3185:
3183:
3181:
3179:
2755:
Inference for others, demonstration: parārthānumāna
2743:
Exclusion: Apoha, sel ba (Anya-apoha: gzhan sel ba)
2154:(8th century), wrote a commentary on Dharmakīrti's
2099:, a disciple of Dignāga, and teacher of Dharmakīrti
1462:"the leading concern of the text is with issues of
1295:
a question which ought to be explained analytically
3691:(3). Netherlands: Kluwer Academic Publishers: 210.
3177:
3175:
3173:
3171:
3169:
3167:
3165:
3163:
3161:
3159:
2472:
1842:) must fulfill to be 'valid source of knowledge' (
1736:("four corners" or "four positions") to construct
1596:rather than, say, auditory or tactile experiences.
682:is a term used in Western scholarship to describe
3789:
3639:. New York: Columbia University Press. p. 5.
3430:
3428:
3037:"Tibetan Epistemology and Philosophy of Language"
2670:for phonetic transcriptions, with an appropriate
2111:(7th or 8th century), a commentator on Dignāga's
2015:
1954:Dignāga also wrote on language and meaning. His "
6728:
2947:. Delhi, India: Motilal Banarsidass. p. 31.
2080:. He is the author of the large commentary, the
1796:analyst, an anti-realist, or deconstructionist.
1779:Nagarjuna's reductions and the structure of the
1261:This view of analysis differed from that of the
1120:sees Buddha's epistemological view as a kind of
1046:, arguing that a claim to scriptural authority (
3962:
3778:
3635:McCrea, Lawrence J.; Patil, Parimal G. (2010).
3554:
3552:
3550:
3548:
3546:
3156:
2752:Inference for oneself, reasoning: svārthānumāna
2199:Śakyamati, wrote a commentary on Dharmakīrti's
2169:Jinamitra, wrote a commentary on Dharmakīrti's
1799:Nagarjuna is also said to be the author of the
1697:
3448:
3446:
3425:
3403:
3401:
3399:
2860:. Somerville, Mass., USA: Wisdom Publications.
1742:
970:
964:
954:
948:
942:
702:
4069:
3996:
3975:
3377:. Harvard University Press. pp. 221–222.
3328:
3326:
3324:
3322:
3320:
3261:
3259:
3257:
3255:
3253:
3251:
3249:
3247:
3140:, Ashgate Publishing, Ltd. 2007, p. 209.
3067:
3065:
3063:
3061:
3059:
3057:
3055:
3053:
3051:
3049:
2890:
2888:
2886:
2884:
2882:
2880:
2878:
2277:Durvekamiśra (970–1030), a disciple of Jitāri
1374:(there neither is nor is there no next world)
1326:) and those meaningless or incomprehensible (
657:
4851:Basic points unifying Theravāda and Mahāyāna
3916:
3833:. Wisdom Publications. p. 469, footnote 83.
3733:
3543:
3516:. New Delhi, India: Oxford University Press.
3437:The Golden Age of Indian Buddhist Philosophy
3281:
3279:
3277:
3043:(Spring 2015 Edition), Edward N. Zalta (ed.)
2995:"A Short History of Buddhist Logic in Tibet"
2794:Universal, General attribute: Samanyalaksana
2405:Bhāviveka Converts a Nonbeliever to Buddhism
2205:Arcaṭa, wrote a commentary on Dharmakīrti's
1160:Echoing this view, Christian Coseru writes:
984:
825:). This tradition developed in the orthodox
3903:
3634:
3496:
3443:
3396:
3332:
2543:
4076:
4062:
3774:
3772:
3434:
3333:Gabbay, Dov M.; Woods, John, eds. (2004).
3317:
3244:
3046:
2875:
2864:
2856:Bronkhorst, Johannes (2009) . "Mahayana".
2855:
2505:This tendency within Madhyamaka is termed
2311:
2295:Vidyākaraśānti (1100–1200), author of the
2283:(11th century), a student of Jñanasrimitra
2105:, wrote an introduction to Dignāga's logic
1933:Dignāga defended the validity of only two
1686:) and word/testimony of reliable sources (
1241:), which the Buddha further divided into:
664:
650:
3800:
3452:
3407:
3274:
2992:
2915:https://doi.org/10.1007/s10781-007-9017-5
2911:Otherness in the Pratyabhijñā philosophy.
2387:
2127:(the doctrine of consciousness, idealism)
1702:
1124:which also includes a particular view of
1077:, have seen him first and foremost as an
1058:). According to Jayatilleke, in the Pali
3675:Ames, William L. (1993). "Bhāvaviveka's
3580:. Motilal Banarsidass. pp. 298–311.
3575:
3558:
3526:
3476:. Rowman & Littlefield. p. 52.
3469:
2722:Demonstrandum: sadhya, bsgrub par bya ba
2547:
2509:, while Chandrakirti's stance is termed
2396:
2214:Ravigupta, a follower of Prajñakaragupta
1907:
1891:
1783:became very influential in the Buddhist
1729:The Fundamental Verses on the Middle Way
1654:This is such a case (smoke on the hill).
1620:
1288:a question which ought to be set aside (
6038:Banishment of Buddhist monks from Nepal
3944:
3925:
3921:. Dordrecht: Reidel Publishing Company.
3899:. Dordrecht: Reidel Publishing Company.
3888:Foundations of Dharmakirti's Philosophy
3876:
3782:The Stanford Encyclopedia of Philosophy
3769:
3705:The Stanford Encyclopedia of Philosophy
3456:The Stanford Encyclopedia of Philosophy
3439:. Oxford University Press. p. 217.
3372:
3290:. Dordrecht: Reidel Publishing Company.
3138:Buddhism as Philosophy: An Introduction
3111:
3096:
3071:
3041:The Stanford Encyclopedia of Philosophy
2986:
2942:
2894:
2734:Direct perception: pratyaksa, mngon sum
2139:Chandragomin, purported author of the *
2032:The philological school of commentators
1255:-theses, which could not be thus known.
729:The early Buddhist texts show that the
6729:
6241:List of Buddhist architecture in China
4017:
3953:
3897:Dignāga on the Interpretation of Signs
3828:
3511:
3352:. Sussex Academic Press. p. 129.
3347:
3288:Dignāga on the Interpretation of Signs
3265:
2187:, wrote a commentary on Dharmakīrti's
2163:, wrote a commentary on Dharmakīrti's
1390:
1248:) could be known to be true or false.
1169:
1106:to see the Buddha's view as a form of
4057:
3954:Rogers, Katherine Manchester (2009).
3949:. State University of New York Press.
3894:
3885:
3701:
3387:
3285:
2957:
2899:. State University of New York Press.
2869:. Snow Lion Publications. p. 81.
2289:(11th–12th centuries), author of the
2274:and author of numerous pramana texts.
2217:Yamari, a follower of Prajñakaragupta
2117:Bāhuleya, a commentator on Dignāga's
3804:Routledge Encyclopedia of Philosophy
3740:The Princeton Dictionary of Buddhism
3718:
3674:
3529:Buddhist Epistemology as Apologetics
2913:J Indian Philos 35, 313–370 (2007).
2851:
2849:
2749:Inference: anumana, rjes su dpag pa
2716:Causal function, purpose: arthakriyā
2622:
2454:Bhāvaviveka was later criticized by
2070:The religious school of commentators
1318:The Buddha also divided statements (
3850:
3807:. London: Routledge. Archived from
3410:Oxford Handbook of World Philosophy
2760:Interference: vyavakirana, 'dres pa
2710:Characteristic: laksana, mtshan nid
2256:Jayanta (1020–1080), author of the
2211:Jina, a follower of Prajñakaragupta
1610:
1564:
837:. Logic in classical India, writes
13:
6028:Silk Road transmission of Buddhism
3870:
3565:. Vol. I. Dover Publications.
3392:. Wisdom Publications. p. 41.
3268:A Companion to Buddhist Philosophy
3207:Early Buddhist Theory of Knowledge
2740:Event-associate: dharmin, chos can
2660:for transliterated languages, and
2640:of its non-English content, using
2562:The first is the tradition of the
2515:Svatantrika-Prasaṅgika distinction
1726:) to phenomena in his magnum opus
14:
6763:
4027:
3736:"Yogācāra-Svātantrika-Madhyamaka"
2846:
2728:Dialectician: tartika, rtog ge ba
2588:in Tibetan Buddhist scholarship.
2270:or Jetāri (940–1000), teacher of
1265:, which held that all views were
801:Scholars such as H.N. Randle and
676:Epistemological study of Buddhism
6709:
6699:
6698:
6256:Thai temple art and architecture
6001:Huichang persecution of Buddhism
4241:Iconography in Laos and Thailand
4107:
4094:
4084:
3592:"Pramāṇavārttika by Dharmakīrti"
2769:Justification: hetu, gtan-tshigs
2725:Demonstrator: sadhaka, grub byed
2627:
2243:who wrote several original works
2239:(975–1025), a "gate-scholar" at
1759:) drawing out the consequences (
1668:) of obtaining valid knowledge (
1370:S neither is nor is not P, e.g.
1367:(there is and is no next world).
1025:(the skeptics and materialists).
633:
622:
44:
19:
4108:
3947:The Character of Logic in India
3945:Matilal, Bimal Krishna (1998).
3844:
3822:
3727:
3712:
3695:
3668:
3643:
3628:
3606:
3584:
3569:
3520:
3490:
3463:
3416:
3381:
3366:
3341:
3294:
3235:
3226:
3212:
3143:
3130:
3112:Mohanty, Jitendra Nath (1992).
3105:
3090:
3074:The Character of Logic in India
3015:from the original on 2018-06-27
2779:Means of evidence: linga, rtags
2482:school). These figures include
2473:Yogācāra-svātantrika Mādhyamika
1583:, outlines these four reasons (
1523:
1372:n'ev'atthi na natthi paro loko
1144:, this is most explicit in the
989:
6246:Japanese Buddhist architecture
6048:Sinhalese Buddhist nationalism
5128:Seven Factors of Enlightenment
4319:Places where the Buddha stayed
4050:with an annotated bibliography
4020:A Millennium of Buddhist Logic
3877:Dreyfus, Georges B.J. (1997).
3742:, Princeton University Press,
3335:Greek, Indian and Arabic Logic
3221:A Buddhist tract on empiricism
3029:
2951:
2920:
2903:
2895:Dreyfus, Georges B.J. (1997).
2766:Judgment: prajnanana, shes-rab
2746:Exemplification: drstanta, dpe
2676:multilingual support templates
2462:, a true Mādhyamika only uses
2392:
2016:Later figures of the tradition
1961:
1872:
1477:, a proper reasoned dialogue (
1430:
1:
6261:Tibetan Buddhist architecture
4022:. Delhi: Matilal Barnassidas.
3723:. APH Publishing. p. 31.
3388:Ruegg, David Seyfort (2010).
3337:. Vol. 1 (1st ed.).
2840:
2611:, while Sakya pandita was an
2367:thought. The Vedanta scholar
2147:Pramana-viniscaya commentary.
1818:(Methods of Debate), and the
1806:
1365:atthi ca natthi ca paro loko
1021:) who only used reasoning or
947:) and "inference" (Sanskrit:
796:
763:
6018:Buddhism and the Roman world
5994:Decline of Buddhism in India
5989:History of Buddhism in India
4089: Topics in
3999:Journal of Indian Philosophy
3978:Journal of Indian Philosophy
3831:Mipham's Beacon of Certainty
3685:Journal of Indian Philosophy
1698:Mahayana Buddhist philosophy
1244:Those which after analysis (
1096:"Discourse to Prince Abhaya"
913:justification distinguishes
821:), and "science of causes" (
724:decline of Buddhism in India
680:Buddhist logico-epistemology
154:Buddhist logico-epistemology
7:
5216:Twenty-two vows of Ambedkar
4956:
3984:(4). Springer Netherlands.
3930:. Oxford University Press.
3721:Saints and Sages of Kashmir
3719:Dhar, Triloki Nath (2004).
2798:
2595:(1182–1251), who wrote the
2576:
2357:Nyāya-vārtika-tātparya-tikā
2258:Pramāṇavārttikālaṅkāraṭīkā,
1835:(triple inferential sign).
1743:
1645:There is fire on the hill.
1411:The later commentarial and
1211:According to Jayatilleke, '
971:
965:
955:
949:
943:
897:
710:
703:
700:tool, valid cognition) and
689:
10:
6768:
6166:The unanswerable questions
3470:Liberman, Kenneth (2007).
2865:Blumenthal, James (2004).
2858:Buddhist Teaching in India
2772:Means of valid cognition:
2731:Dialectics: tarka, rtog ge
2713:Condition: pratyaya, rkyen
2618:
2568:Ngok Lodzawa Loden Shayrap
2417:Philadelphia Museum of Art
1887:
1876:
1831:). He also introduced the
1614:
1353:(there is a next world).
891:
756:A Method for Argumentation
189:Interdependent origination
6694:
6646:
6561:
6476:
6251:Buddhist temples in Korea
6174:
6076:
5959:
5656:
5584:
5411:
5284:
5224:
4859:
4814:Chinese Esoteric Buddhism
4725:
4717:Three planes of existence
4665:
4510:
4402:
4332:
4324:Buddha in world religions
4186:
4131:
4103:
3576:Nakamura, Hajime (1987).
3512:Prasad, Rajendra (2002).
3373:Collins, Randall (2000).
3348:Fowler, Jeaneane (2002).
3101:. Routledge. p. 184.
2972:10.1017/S0035869X00151524
2943:Anacker, Stefan (2005) .
2532:6th c.) and Dharmakīrti (
2034:, these figures (such as
1924:rigs pa rjes su ‘brang ba
1510:Is A not B in everything?
1360:(there is no next world).
985:Early Buddhist background
6033:Persecution of Buddhists
5254:Four stages of awakening
4635:Three marks of existence
4221:Physical characteristics
3964:Stcherbatsky, Fyodor Th.
3906:Philosophy East and West
3560:Stcherbatsky, Fyodor Th.
3501:. 2010.3 (253): 397–440.
3435:Westerhoff, Jan (2018).
2701:Argument: Vada, rtsod pa
2544:In the Tibetan tradition
2246:Paṇḍita Aśoka (980–1040)
1363:S is and is not P, e.g.
1152:60). He also notes that
5396:Ten principal disciples
4279:(aunt, adoptive mother)
3895:Hayes, Richard (1982).
3886:Dunne, John D. (2004).
3286:Hayes, Richard (1982).
2788:Perception, Sensation:
2312:Influence and reception
1732:. He used the Buddhist
590:Jamyang Khyentse Wangpo
256:Pre-modern philosophers
164:Buddhism and psychology
6106:Buddhism and democracy
5619:Tibetan Buddhist canon
5614:Chinese Buddhist canon
4846:Pre-sectarian Buddhism
4841:Early Buddhist schools
3890:. Wisdom Publications.
3002:Bulletin of Tibetology
2782:Particular: svalakṣaṇa
2553:
2538:
2419:
2388:Svātantrika Mādhyamika
2323:
2082:Pramāṇavārttikālaṅkāra
2013:
1913:
1905:
1753:
1703:Nagarjuna's Madhyamaka
1626:
1551:
1521:
1504:Is A not B everywhere?
1409:
1167:
1032:, the middle and late
905:
889:
860:
714:), i.e. the school of
169:Buddhist vegetarianism
6116:Eight Consciousnesses
4226:Life of Buddha in art
4018:Wayman, Alex (1999).
3829:Pettit, John (1999).
3099:Indian logic A Reader
2609:Philosophical realism
2551:
2526:
2400:
2337:position against the
2318:
2008:
1911:
1896:Dignaga. A statue in
1895:
1749:
1624:
1546:
1516:
1501:Is A B in everything?
1448:Points of Controversy
1397:
1162:
1142:correspondence theory
1130:dependent origination
1010:The Traditionalists (
884:
847:
839:Bimal Krishna Matilal
640:Philosophy portal
342:Dharmapala of Nalanda
6593:East Asian religions
6023:Buddhism in the West
5594:Early Buddhist texts
5209:Four Right Exertions
4675:Ten spiritual realms
4168:Noble Eightfold Path
3533:Indo-Iranian Journal
2704:Basis of cognition:
2638:specify the language
2636:This article should
2465:reductio ad absurdum
2444:Mūlamadhyamakakārikā
2433:) in expounding the
2053:school of philosophy
1738:reductio ad absurdum
1648:For there is smoke.
1580:Abhidharma-samuccaya
1423:, and the absolute (
1419:, the conventional (
1176:Early Buddhist Texts
1112:parable of the arrow
803:Fyodor Shcherbatskoy
505:Anagarika Dharmapala
6716:Religion portal
6463:Temple of the Tooth
6342:Jaya Sri Maha Bodhi
5381:Upāsaka and Upāsikā
4874:Bodhipakkhiyādhammā
4657:Two truths doctrine
4477:Mahapajapati Gotamī
4277:Mahapajapati Gotamī
3499:Buddhist Philosophy
3205:Jayatilleke, K. N.
2737:Event: dharma, chos
2572:Tshad ma’i bsdus pa
2078:backwards causation
2025:Fyodor Stcherbatsky
1966:Following Dignāga,
1822:(Rules of Debate).
1792:interpret him as a
1417:two levels of truth
1391:Two levels of Truth
1170:Debate and analysis
963:if it accords with
835:Buddhist philosophy
829:tradition known as
629:Religion portal
499:Modern philosophers
209:Two truths doctrine
38:Buddhist philosophy
6638:Western philosophy
6236:Dzong architecture
6058:Vipassana movement
6053:Buddhist modernism
5481:Emperor Wen of Sui
5249:Pratyekabuddhayāna
5182:Threefold Training
4984:Vipassana movement
4700:Hungry Ghost realm
4520:Avidyā (Ignorance)
4467:Puṇṇa Mantānīputta
4216:Great Renunciation
4211:Eight Great Events
4093:
3412:. pp. 233–44.
3270:. Wiley-Blackwell.
3218:D. J. Kalupahana,
2805:Logical connective
2597:Tshad-ma rigs-gter
2554:
2420:
2084:("Ornament of the
1914:
1906:
1627:
1507:Is A not B always?
1495:Is A B everywhere?
1358:natthi paro loko
1356:S is not P, e.g.
1017:The Rationalists (
868:predicate calculus
262:Moggaliputta-Tissa
244:Buddhist modernism
6752:Religious debates
6724:
6723:
6362:Om mani padme hum
6068:Women in Buddhism
5984:Buddhist councils
5854:Western countries
5642:Madhyamakālaṃkāra
5403:Shaolin Monastery
4980:Samatha-vipassanā
4590:Pratītyasamutpāda
4394:Metteyya/Maitreya
4312:
4304:
4296:
4288:
4280:
4272:
4264:
4141:Four Noble Truths
3857:Pramāṇa-samuccaya
3757:978-0-691-15786-3
3483:978-0-7425-7686-5
2698:
2697:
2678:may also be used.
2552:Ngok Loden Sherab
2379:Gaṅgeśa Upādhyāya
2223:(720–780), was a
2065:Pramanaviniscaya.
1940:Pramāṇa-samuccaya
1774:illocutionary act
1193:petitio principii
1118:K. N. Jayatilleke
1064:the unanswerables
776:Pramāṇa-samuccaya
731:historical Buddha
674:
673:
560:K. N. Jayatilleke
457:Acariya Anuruddha
6759:
6714:
6713:
6702:
6701:
6541:Sacred languages
6389:Maya Devi Temple
6352:Mahabodhi Temple
6156:Secular Buddhism
6121:Engaged Buddhism
4961:
4809:Tibetan Buddhism
4760:Vietnamese Thiền
4359:Mahāsthāmaprāpta
4310:
4302:
4294:
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3672:
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3665:
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3661:
3647:
3641:
3640:
3632:
3626:
3625:
3620:. Archived from
3610:
3604:
3603:
3598:. Archived from
3588:
3582:
3581:
3573:
3567:
3566:
3556:
3541:
3540:
3524:
3518:
3517:
3509:
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3216:
3210:
3203:
3154:
3151:Anguttara Nikaya
3147:
3141:
3136:Sidertis, Mark.
3134:
3128:
3127:
3109:
3103:
3102:
3094:
3088:
3087:
3069:
3044:
3035:Hugon, Pascale,
3033:
3027:
3023:
3021:
3020:
3014:
2999:
2990:
2984:
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2659:
2653:
2649:
2643:
2631:
2630:
2623:
2579:
2427:sbyor ba'i tshig
2415:painting in the
2383:Tattvacintāmaṇi.
2260:a commentary on
2251:Pramāṇaviniścaya
2141:Nyāyasiddhyāloka
2113:Pramanasamuccaya
2086:Pramāṇavārttikā"
2044:Pramāṇavārttika.
1985:arthakriyāsthiti
1746:
1672:) - perception (
1611:Nyaya influences
1565:Abhidharma views
1324:sappatihirakatam
1305:Potthapada sutta
1075:David Kalupahana
974:
968:
958:
952:
946:
908:
902:
866:(such as modern
791:Tibetan Buddhism
769:–540 CE) in his
768:
765:
713:
706:
694:
666:
659:
652:
638:
637:
636:
627:
626:
565:David Kalupahana
224:Buddhist atomism
48:
23:
16:
15:
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6758:
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6642:
6557:
6472:
6209:Ordination hall
6170:
6072:
6043:Buddhist crisis
5955:
5652:
5604:Mahayana sutras
5580:
5576:Thích Nhất Hạnh
5407:
5280:
5220:
5170:Bodhisattva vow
4855:
4721:
4661:
4620:Taṇhā (Craving)
4555:Five hindrances
4506:
4398:
4328:
4182:
4127:
4099:
4082:
4030:
3938:
3873:
3871:Further reading
3868:
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2679:
2667:
2661:
2657:
2655:transliteration
2651:
2647:
2641:
2632:
2628:
2621:
2601:Pramanavarttika
2546:
2521:
2475:
2395:
2390:
2353:Vācaspati Miśra
2314:
2262:Prajñakaragupta
2201:Pramāṇavārttika
2195:Pramāṇavārttika
2189:Pramāṇavārttika
2180:Pramāṇavārttika
2135:Pramāṇavārttika
2074:Prajñakaragupta
2018:
1989:Pramāṇavārttika
1973:Pramāṇavārttika
1964:
1890:
1885:
1875:
1809:
1794:Wittgensteinian
1705:
1700:
1680:), comparison (
1619:
1613:
1567:
1528:
1460:Jonardon Ganeri
1435:
1393:
1351:atthi paro loko
1328:appatihirakatam
1251:Those like the
1172:
1100:Mrs Rhys Davids
1000:Saṅgārava-sutta
992:
987:
911:Epistemological
894:
864:classical logic
799:
786:Pramanavarttika
766:
677:
670:
634:
632:
621:
615:
614:
610:14th Dalai Lama
595:Jamgon Kongtrul
585:Thích Nhất Hạnh
535:Keiji Nishitani
500:
492:
491:
442:Abhayakaragupta
257:
249:
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159:Buddhist ethics
149:
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56:
12:
11:
5:
6765:
6755:
6754:
6749:
6744:
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6737:Buddhist logic
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6273:Greco-Buddhist
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6224:Burmese pagoda
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6006:Greco-Buddhism
6003:
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5533:
5528:
5523:
5518:
5513:
5508:
5503:
5498:
5493:
5488:
5486:Songtsen Gampo
5483:
5478:
5473:
5468:
5463:
5458:
5453:
5448:
5443:
5438:
5433:
5428:
5423:
5417:
5415:
5409:
5408:
5406:
5405:
5400:
5399:
5398:
5388:
5383:
5378:
5373:
5368:
5363:
5362:
5361:
5351:
5346:
5341:
5336:
5331:
5326:
5321:
5316:
5311:
5306:
5301:
5296:
5290:
5288:
5282:
5281:
5279:
5278:
5277:
5276:
5271:
5266:
5261:
5251:
5246:
5241:
5236:
5230:
5228:
5222:
5221:
5219:
5218:
5213:
5212:
5211:
5201:
5200:
5199:
5194:
5189:
5179:
5178:
5177:
5172:
5167:
5165:Eight precepts
5162:
5152:
5151:
5150:
5145:
5140:
5135:
5125:
5124:
5123:
5113:
5108:
5103:
5102:
5101:
5096:
5091:
5081:
5076:
5071:
5066:
5061:
5060:
5059:
5054:
5044:
5039:
5038:
5037:
5032:
5027:
5022:
5017:
5012:
5007:
5002:
4997:
4992:
4987:
4977:
4972:
4967:
4962:
4953:
4943:
4938:
4936:Five Strengths
4933:
4928:
4923:
4918:
4913:
4908:
4903:
4902:
4901:
4896:
4891:
4886:
4876:
4871:
4865:
4863:
4857:
4856:
4854:
4853:
4848:
4843:
4838:
4833:
4828:
4827:
4826:
4821:
4816:
4811:
4801:
4800:
4799:
4794:
4789:
4784:
4779:
4774:
4769:
4764:
4763:
4762:
4757:
4752:
4747:
4731:
4729:
4723:
4722:
4720:
4719:
4714:
4713:
4712:
4707:
4702:
4697:
4692:
4687:
4677:
4671:
4669:
4663:
4662:
4660:
4659:
4654:
4653:
4652:
4647:
4642:
4632:
4627:
4622:
4617:
4612:
4607:
4602:
4597:
4592:
4587:
4582:
4577:
4575:Mental factors
4572:
4567:
4562:
4557:
4552:
4547:
4542:
4537:
4532:
4527:
4522:
4516:
4514:
4508:
4507:
4505:
4504:
4499:
4494:
4489:
4484:
4479:
4474:
4469:
4464:
4459:
4454:
4449:
4444:
4439:
4434:
4429:
4427:Mahamoggallāna
4424:
4419:
4414:
4408:
4406:
4400:
4399:
4397:
4396:
4391:
4386:
4381:
4376:
4371:
4366:
4361:
4356:
4351:
4350:
4349:
4342:Avalokiteśvara
4338:
4336:
4330:
4329:
4327:
4326:
4321:
4316:
4315:
4314:
4306:
4298:
4290:
4282:
4274:
4266:
4253:
4248:
4243:
4238:
4233:
4228:
4223:
4218:
4213:
4208:
4203:
4198:
4192:
4190:
4184:
4183:
4181:
4180:
4175:
4170:
4165:
4164:
4163:
4158:
4153:
4143:
4137:
4135:
4129:
4128:
4126:
4125:
4120:
4115:
4104:
4101:
4100:
4081:
4080:
4073:
4066:
4058:
4052:
4051:
4048:Buddhist logic
4045:
4036:
4029:
4028:External links
4026:
4025:
4024:
4015:
3994:
3973:
3968:Buddhist Logic
3960:
3951:
3942:
3936:
3923:
3914:
3901:
3892:
3883:
3872:
3869:
3867:
3866:
3843:
3821:
3788:
3768:
3756:
3726:
3711:
3694:
3667:
3642:
3627:
3624:on 2021-10-29.
3605:
3602:on 2021-10-30.
3583:
3568:
3563:Buddhist Logic
3542:
3519:
3504:
3489:
3482:
3462:
3442:
3424:
3415:
3395:
3380:
3365:
3359:978-1898723943
3358:
3340:
3316:
3302:
3293:
3273:
3243:
3234:
3225:
3211:
3209:, London, 1963
3155:
3149:Kalama Sutta,
3142:
3129:
3122:
3104:
3089:
3082:
3045:
3028:
3004:. New Series.
2985:
2966:(3): 451–488.
2950:
2932:
2919:
2902:
2874:
2872:
2871:
2844:
2842:
2839:
2838:
2837:
2832:
2827:
2822:
2817:
2812:
2807:
2800:
2797:
2796:
2795:
2792:
2786:
2783:
2780:
2777:
2770:
2767:
2764:
2761:
2758:
2757:
2756:
2753:
2747:
2744:
2741:
2738:
2735:
2732:
2729:
2726:
2723:
2720:
2719:Debate: Vivada
2717:
2714:
2711:
2708:
2702:
2696:
2695:
2674:. Knowledge's
2635:
2633:
2626:
2620:
2617:
2545:
2542:
2500:Ratnākaraśānti
2474:
2471:
2394:
2391:
2389:
2386:
2313:
2310:
2309:
2308:
2302:Śākyaśrībhadra
2299:
2293:
2287:Mokṣākaragupta
2284:
2278:
2275:
2265:
2254:
2247:
2244:
2234:
2231:Śaṅkaranandana
2228:
2218:
2215:
2212:
2209:
2203:
2197:
2191:
2182:
2176:Devendrabuddhi
2173:
2167:
2158:
2149:
2143:
2137:
2128:
2121:
2115:
2109:Jinendrabuddhi
2106:
2100:
2090:
2089:
2067:
2046:
2036:Devendrabuddhi
2017:
2014:
1963:
1960:
1889:
1886:
1874:
1871:
1870:
1869:
1862:
1855:
1808:
1805:
1704:
1701:
1699:
1696:
1676:), inference (
1659:
1658:
1655:
1652:
1649:
1646:
1615:Main article:
1612:
1609:
1604:
1603:
1600:
1597:
1593:
1566:
1563:
1538:"Questions of
1527:
1522:
1512:
1511:
1508:
1505:
1502:
1499:
1498:Is A B always?
1496:
1493:
1490:
1434:
1429:
1392:
1389:
1376:
1375:
1368:
1361:
1354:
1297:
1296:
1293:
1286:
1283:
1259:
1258:
1257:
1256:
1249:
1235:
1213:pure reasoning
1202:nigrahasthanas
1171:
1168:
1146:Apannaka Sutta
1132:): "inductive
1104:Vallée-Poussin
1038:
1037:
1026:
1019:takki vimamsi
1015:
996:KN Jayatilleke
991:
988:
986:
983:
893:
890:
833:as well as in
798:
795:
675:
672:
671:
669:
668:
661:
654:
646:
643:
642:
617:
616:
613:
612:
607:
605:Gendün Chöphel
602:
597:
592:
587:
582:
577:
572:
567:
562:
557:
555:Mahasi Sayadaw
552:
547:
542:
537:
532:
530:Kitaro Nishida
527:
522:
517:
515:B. R. Ambedkar
512:
507:
501:
498:
497:
494:
493:
490:
489:
484:
479:
474:
469:
464:
459:
454:
449:
444:
439:
437:Ratnākaraśānti
434:
429:
424:
419:
414:
409:
404:
399:
394:
389:
384:
382:Guifeng Zongmi
379:
374:
369:
364:
359:
354:
349:
344:
339:
334:
329:
324:
319:
314:
309:
304:
299:
294:
289:
284:
279:
274:
269:
267:Katyāyāniputra
264:
258:
255:
254:
251:
250:
247:
246:
241:
236:
231:
226:
221:
216:
211:
206:
201:
196:
191:
186:
181:
176:
171:
166:
161:
156:
150:
147:
146:
143:
142:
139:
138:
133:
128:
123:
118:
113:
108:
103:
98:
93:
88:
83:
78:
73:
68:
63:
57:
54:
53:
50:
49:
41:
40:
34:
33:
25:
24:
9:
6:
4:
3:
2:
6764:
6753:
6750:
6748:
6745:
6743:
6740:
6738:
6735:
6734:
6732:
6717:
6712:
6707:
6705:
6697:
6696:
6693:
6687:
6684:
6682:
6679:
6677:
6674:
6672:
6669:
6667:
6664:
6662:
6659:
6657:
6654:
6653:
6651:
6649:
6645:
6639:
6636:
6634:
6631:
6629:
6626:
6624:
6621:
6619:
6616:
6614:
6611:
6609:
6606:
6604:
6601:
6599:
6596:
6594:
6591:
6587:
6584:
6582:
6579:
6578:
6577:
6574:
6572:
6569:
6568:
6566:
6564:
6560:
6552:
6549:
6547:
6544:
6543:
6542:
6539:
6537:
6534:
6532:
6529:
6527:
6524:
6522:
6519:
6517:
6514:
6512:
6509:
6507:
6504:
6502:
6499:
6497:
6494:
6492:
6489:
6487:
6484:
6483:
6481:
6479:
6478:Miscellaneous
6475:
6469:
6468:Vegetarianism
6466:
6464:
6461:
6457:
6454:
6452:
6449:
6447:
6444:
6442:
6439:
6437:
6434:
6433:
6432:
6429:
6427:
6424:
6422:
6419:
6417:
6414:
6412:
6409:
6405:
6402:
6400:
6397:
6395:
6392:
6390:
6387:
6385:
6382:
6381:
6380:
6377:
6375:
6372:
6370:
6367:
6363:
6360:
6359:
6358:
6355:
6353:
6350:
6348:
6345:
6343:
6340:
6336:
6333:
6331:
6328:
6326:
6323:
6321:
6318:
6316:
6313:
6312:
6311:
6308:
6306:
6303:
6301:
6298:
6296:
6293:
6291:
6290:Buddha in art
6288:
6286:
6283:
6281:
6278:
6274:
6271:
6270:
6269:
6266:
6262:
6259:
6257:
6254:
6252:
6249:
6247:
6244:
6242:
6239:
6237:
6234:
6232:
6229:
6225:
6222:
6221:
6220:
6217:
6215:
6212:
6210:
6207:
6205:
6202:
6200:
6197:
6195:
6192:
6190:
6187:
6186:
6185:
6182:
6181:
6179:
6177:
6173:
6167:
6164:
6162:
6159:
6157:
6154:
6152:
6149:
6147:
6144:
6142:
6139:
6137:
6134:
6132:
6129:
6127:
6124:
6122:
6119:
6117:
6114:
6112:
6109:
6107:
6104:
6102:
6099:
6097:
6094:
6092:
6089:
6087:
6084:
6083:
6081:
6079:
6075:
6069:
6066:
6064:
6061:
6059:
6056:
6054:
6051:
6049:
6046:
6044:
6041:
6039:
6036:
6034:
6031:
6029:
6026:
6024:
6021:
6019:
6016:
6012:
6009:
6008:
6007:
6004:
6002:
5999:
5995:
5992:
5991:
5990:
5987:
5985:
5982:
5980:
5977:
5975:
5972:
5970:
5967:
5966:
5964:
5962:
5958:
5950:
5947:
5945:
5944:United States
5942:
5940:
5937:
5935:
5932:
5930:
5927:
5925:
5922:
5920:
5917:
5915:
5912:
5910:
5907:
5905:
5902:
5900:
5897:
5895:
5892:
5890:
5887:
5885:
5882:
5880:
5877:
5875:
5872:
5870:
5867:
5865:
5862:
5860:
5857:
5856:
5855:
5852:
5848:
5845:
5843:
5840:
5839:
5838:
5835:
5831:
5828:
5827:
5826:
5823:
5819:
5816:
5814:
5811:
5810:
5809:
5806:
5804:
5801:
5799:
5796:
5794:
5791:
5789:
5786:
5784:
5781:
5779:
5776:
5771:
5767:
5764:
5762:
5759:
5757:
5754:
5753:
5752:
5749:
5747:
5744:
5742:
5739:
5737:
5734:
5732:
5729:
5727:
5724:
5722:
5719:
5717:
5714:
5712:
5709:
5707:
5704:
5702:
5699:
5697:
5694:
5692:
5689:
5687:
5684:
5682:
5679:
5677:
5674:
5672:
5669:
5667:
5664:
5663:
5661:
5659:
5655:
5649:
5646:
5644:
5643:
5639:
5637:
5634:
5632:
5629:
5627:
5626:
5622:
5620:
5617:
5615:
5612:
5610:
5607:
5605:
5602:
5600:
5597:
5595:
5592:
5591:
5589:
5587:
5583:
5577:
5574:
5572:
5569:
5567:
5564:
5562:
5559:
5557:
5554:
5552:
5549:
5547:
5544:
5542:
5539:
5537:
5534:
5532:
5529:
5527:
5524:
5522:
5519:
5517:
5514:
5512:
5509:
5507:
5504:
5502:
5501:Padmasambhava
5499:
5497:
5494:
5492:
5489:
5487:
5484:
5482:
5479:
5477:
5474:
5472:
5469:
5467:
5464:
5462:
5459:
5457:
5454:
5452:
5449:
5447:
5444:
5442:
5439:
5437:
5434:
5432:
5429:
5427:
5424:
5422:
5419:
5418:
5416:
5414:
5413:Major figures
5410:
5404:
5401:
5397:
5394:
5393:
5392:
5389:
5387:
5384:
5382:
5379:
5377:
5374:
5372:
5369:
5367:
5364:
5360:
5359:Western tulku
5357:
5356:
5355:
5352:
5350:
5347:
5345:
5342:
5340:
5337:
5335:
5332:
5330:
5327:
5325:
5322:
5320:
5317:
5315:
5312:
5310:
5307:
5305:
5302:
5300:
5297:
5295:
5292:
5291:
5289:
5287:
5283:
5275:
5272:
5270:
5267:
5265:
5262:
5260:
5257:
5256:
5255:
5252:
5250:
5247:
5245:
5242:
5240:
5237:
5235:
5232:
5231:
5229:
5227:
5223:
5217:
5214:
5210:
5207:
5206:
5205:
5202:
5198:
5195:
5193:
5190:
5188:
5185:
5184:
5183:
5180:
5176:
5173:
5171:
5168:
5166:
5163:
5161:
5160:Five precepts
5158:
5157:
5156:
5153:
5149:
5146:
5144:
5141:
5139:
5138:Dhamma vicaya
5136:
5134:
5131:
5130:
5129:
5126:
5122:
5119:
5118:
5117:
5114:
5112:
5109:
5107:
5104:
5100:
5097:
5095:
5092:
5090:
5087:
5086:
5085:
5082:
5080:
5077:
5075:
5072:
5070:
5067:
5065:
5062:
5058:
5055:
5053:
5050:
5049:
5048:
5045:
5043:
5040:
5036:
5033:
5031:
5028:
5026:
5023:
5021:
5018:
5016:
5013:
5011:
5008:
5006:
5003:
5001:
4998:
4996:
4993:
4991:
4988:
4985:
4981:
4978:
4976:
4973:
4971:
4968:
4966:
4963:
4960:
4959:
4954:
4952:
4949:
4948:
4947:
4944:
4942:
4939:
4937:
4934:
4932:
4929:
4927:
4924:
4922:
4919:
4917:
4914:
4912:
4909:
4907:
4906:Buddhābhiṣeka
4904:
4900:
4897:
4895:
4892:
4890:
4887:
4885:
4882:
4881:
4880:
4877:
4875:
4872:
4870:
4867:
4866:
4864:
4862:
4858:
4852:
4849:
4847:
4844:
4842:
4839:
4837:
4834:
4832:
4829:
4825:
4822:
4820:
4817:
4815:
4812:
4810:
4807:
4806:
4805:
4802:
4798:
4795:
4793:
4790:
4788:
4785:
4783:
4780:
4778:
4775:
4773:
4770:
4768:
4765:
4761:
4758:
4756:
4753:
4751:
4748:
4746:
4743:
4742:
4741:
4738:
4737:
4736:
4733:
4732:
4730:
4728:
4724:
4718:
4715:
4711:
4708:
4706:
4703:
4701:
4698:
4696:
4693:
4691:
4688:
4686:
4683:
4682:
4681:
4678:
4676:
4673:
4672:
4670:
4668:
4664:
4658:
4655:
4651:
4648:
4646:
4643:
4641:
4638:
4637:
4636:
4633:
4631:
4628:
4626:
4623:
4621:
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4550:Enlightenment
4548:
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4540:Dhamma theory
4538:
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4535:Buddha-nature
4533:
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4374:Samantabhadra
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3956:Tibetan Logic
3952:
3948:
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3937:0-19-566658-5
3933:
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3915:
3912:(1–4): 69–83.
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3880:
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3677:Prajñāpradīpa
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2449:Prajñāpradīpa
2447:entitled the
2446:
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2431:prayoga-vākya
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2103:Śaṅkarasvāmin
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1198:nigrahasthana
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583:
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580:P. A. Payutto
578:
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540:Hajime Tanabe
538:
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531:
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482:Sakya Chokden
480:
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467:Je Tsongkhapa
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455:
453:
450:
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447:Sakya Pandita
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427:Jñanasrimitra
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234:Buddha-nature
232:
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214:Dharma theory
212:
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109:
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91:Lokottaravāda
89:
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86:Prajñaptivāda
84:
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72:
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59:
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52:
51:
47:
43:
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39:
36:
35:
31:
27:
26:
22:
18:
17:
6656:Bodhisattvas
6576:Christianity
6571:Baháʼí Faith
6436:Dharmachakra
6426:Prayer wheel
6416:Prayer beads
6184:Architecture
6145:
6063:969 Movement
5847:Saudi Arabia
5825:Central Asia
5818:South Africa
5640:
5623:
5556:Panchen Lama
5461:Buddhapālita
5057:Satipatthana
5052:Mindful Yoga
4965:Recollection
4879:Brahmavihara
4750:Japanese Zen
4745:Chinese Chan
4705:Animal realm
4512:Key concepts
4334:Bodhisattvas
4146:Three Jewels
4040:
4019:
4002:
3998:
3981:
3977:
3967:
3958:. Snow Lion.
3955:
3946:
3927:
3918:
3909:
3905:
3896:
3887:
3878:
3861:
3856:
3846:
3834:
3830:
3824:
3813:. Retrieved
3809:the original
3803:
3781:
3761:, retrieved
3739:
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3697:
3688:
3684:
3680:
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3670:
3658:. Retrieved
3654:
3645:
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3622:the original
3617:
3608:
3600:the original
3595:
3586:
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3562:
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3017:. Retrieved
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2927:
2922:
2910:
2905:
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2662:{{
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2652:{{
2648:}}
2642:{{
2637:
2613:anti-realist
2600:
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2527:
2523:
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2504:
2488:Śāntarakṣita
2476:
2463:
2460:Chandrakirti
2456:Chandrakirti
2453:
2448:
2442:
2430:
2429:; Sanskrit:
2426:
2421:
2401:
2382:
2372:
2356:
2351:
2324:
2319:
2315:
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2257:
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2241:Vikramashila
2206:
2200:
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2188:
2185:Karṇakagomin
2179:
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2140:
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1631:Nyāya Sūtras
1628:
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1573:philosopher
1568:
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1533:Milindapanha
1531:
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1525:Milindapanha
1524:
1517:
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1482:
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1456:A. K. Warder
1447:
1441:
1436:
1431:
1424:
1420:
1410:
1404:
1400:
1398:
1394:
1384:
1380:Aristotelian
1377:
1371:
1364:
1357:
1350:
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1331:
1327:
1323:
1319:
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1272:anekantavada
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1245:
1238:
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1224:vibhajjavada
1223:
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1197:
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1187:
1183:
1179:
1173:
1163:
1159:
1145:
1116:
1095:
1093:
1088:Kalama sutta
1086:
1072:
1067:
1055:
1047:
1043:Kalama sutta
1041:
1039:
1022:
1018:
1011:
999:
993:
990:Epistemology
978:Kalama Sutta
976:
960:
934:
932:
922:
919:Indian logic
895:
885:
880:epistemology
876:
871:
861:
848:
842:
822:
815:epistemology
800:
784:
774:
770:
755:
751:
741:
736:
728:
711:Pramāṇa-vāda
701:
687:
679:
678:
620:
550:D. T. Suzuki
510:Ledi Sayadaw
412:Śāntarakṣita
347:Chandrakirti
332:Buddhapālita
297:Saṃghabhadra
153:
61:Vibhajyavāda
6501:Dharma talk
6330:Asalha Puja
6126:Eschatology
5929:Switzerland
5909:New Zealand
5837:Middle East
5746:Philippines
5666:Afghanistan
5471:Bodhidharma
5456:Buddhaghosa
5376:Householder
5286:Monasticism
5239:Bodhisattva
5094:Prostration
5047:Mindfulness
4975:Anapanasati
4958:Kammaṭṭhāna
4755:Korean Seon
4695:Asura realm
4690:Human realm
4630:Ten Fetters
4585:Parinirvana
4487:Uppalavanna
4452:Mahākaccana
4437:Mahākassapa
4369:Kṣitigarbha
4364:Ākāśagarbha
4261:Suddhodāna
4206:Four sights
4133:Foundations
3966:(1930–32).
2825:Kathavatthu
2820:Dharmakirti
2586:Dharmakirti
2507:Svātantrika
2490:(725–788),
2486:(700–760),
2484:Jñanagarbha
2423:Bhāvaviveka
2393:Bhāvaviveka
2374:Navya Nyāya
2343:Uddyotakara
2297:Tarkasopāna
2161:Śāntabhadra
2131:Śākyabuddhi
2125:Vijñānavāda
2063:and on his
2057:Dharmottara
2040:Śākyabuddhi
1968:Dharmakīrti
1962:Dharmakīrti
1883:Dharmakirti
1873:Pramāṇavāda
1820:Vādavidhāna
1801:Upāyaśṛdaya
1555:nibbethanam
1492:Is A not B?
1475:Kathāvatthu
1443:Kathāvatthu
1432:Kathāvatthu
1385:not negated
1313:Brahmanical
1206:arthantaram
1188:hetvabhasah
1154:Coherentism
1034:Upanishadic
935:pramanavada
933:Most Indic
781:Dharmakirti
771:magnum opus
743:Kathāvatthu
720:Dharmakirti
686:systems of
487:Mikyö Dorje
407:Jñānagarbha
327:Dharmakirti
312:Buddhadatta
307:Buddhaghosa
111:Pramāṇavāda
81:Pudgalavada
76:Sautrāntika
6731:Categories
6618:Psychology
6598:Gnosticism
6586:Comparison
6581:Influences
6563:Comparison
6446:Bhavacakra
6404:Kushinagar
6379:Pilgrimage
6325:Māgha Pūjā
6280:Bodhi Tree
6096:Buddhology
6086:Abhidharma
6078:Philosophy
6011:Menander I
5879:Costa Rica
5830:Uzbekistan
5671:Bangladesh
5625:Dhammapada
5609:Pali Canon
5571:Ajahn Chah
5551:Dalai Lama
5451:Kumārajīva
5446:Vasubandhu
5421:The Buddha
5329:Zen master
5264:Sakadagami
5244:Buddhahood
5175:Pratimokṣa
4990:Shikantaza
4946:Meditation
4921:Deity yoga
4792:Madhyamaka
4685:Deva realm
4580:Mindstream
4530:Bodhicitta
4442:Aṅgulimāla
4309:Devadatta
4285:Yaśodharā
4188:The Buddha
4178:Middle Way
3815:2009-03-14
3763:2024-03-17
3019:2009-03-14
2841:References
2815:Tetralemma
2776:, tshad ma
2689:April 2023
2511:Prasangika
2496:Haribhadra
2492:Kamalaśīla
2435:Mādhyamaka
2377:) scholar
2361:Prabhākara
2339:nominalism
2327:Vaiseshika
2291:Tarkabhāṣā
2281:Ratnakīrti
2225:Vaibhāṣika
2221:Śubhagupta
2171:Nyāyabindu
2165:Nyāyabindu
2156:Nyāyabindu
2152:Vinītadeva
2119:Nyāyamukha
2097:Īśvarasena
2061:Nyāyabindu
2000:saṃvṛtisat
1996:svalakṣaṇa
1877:See also:
1812:Vasubandhu
1807:Vasubandhu
1785:Madhyamaka
1769:Vatsyayana
1765:vaitandika
1744:pratiṣedha
1483:atthamukha
1425:paramattha
1413:Abhidharma
1401:neyyattha-
1309:nominalist
1267:anekamsika
1239:anekamsika
1190:) such as
1138:perception
1134:inferences
1122:empiricism
1108:Pragmatism
1079:empiricist
1012:anussavika
939:perception
823:hetu-vidyā
797:Definition
767: 480
752:Vāda-vidhi
748:Vasubandhu
704:hetu-vidya
575:Buddhadasa
472:Longchenpa
432:Ratnakīrti
417:Haribhadra
352:Shantideva
317:Dhammapāla
292:Vasubandhu
287:Harivarman
204:Middle Way
174:Abhidharma
101:Madhyamaka
71:Vaibhāṣika
55:Traditions
6686:Festivals
6666:Buddhists
6628:Theosophy
6431:Symbolism
6421:Hama yumi
6394:Bodh Gaya
6161:Socialism
6136:Evolution
6111:Economics
5949:Venezuela
5864:Australia
5859:Argentina
5783:Sri Lanka
5778:Singapore
5696:Indonesia
5658:Countries
5599:Tripiṭaka
5561:Ajahn Mun
5436:Nagarjuna
5431:Aśvaghoṣa
5314:Anagārika
5309:Śrāmaṇerī
5304:Śrāmaṇera
5299:Bhikkhunī
5259:Sotāpanna
5148:Passaddhi
5089:Offerings
5064:Nekkhamma
4941:Iddhipada
4861:Practices
4831:Theravada
4804:Vajrayana
4797:Yogachara
4767:Pure Land
4680:Six Paths
4667:Cosmology
4447:Anuruddha
4422:Sāriputta
4412:Kaundinya
4404:Disciples
4379:Vajrapāṇi
4231:Footprint
4196:Tathāgata
4011:0022-1791
3990:0022-1791
3972:(2 vols.)
3660:5 October
3614:"Persons"
2980:162557402
2810:Catuṣkoṭi
2790:pratyaksa
2439:Nagarjuna
2207:Hetubindu
1833:trairūpya
1816:Vādavidhi
1781:catuṣkoṭi
1734:catuṣkoṭi
1718:phenomena
1708:Nagarjuna
1674:pratyakṣa
1636:inference
1479:vadayutti
1439:Theravada
1405:nitattha-
1342:catuṣkoṭi
1290:thapaniya
1246:vibhajja-
1204:included
1126:causation
1068:avyakatas
966:pratyakṣa
944:pratyakṣa
843:vadavidyā
807:inference
739:Theravada
698:epistemic
600:Ju Mipham
570:Ñāṇananda
545:Masao Abe
337:Bhāviveka
277:Nagarjuna
229:Suffering
194:Emptiness
116:Vajrayana
106:Yogachara
66:Theravāda
6704:Category
6633:Violence
6603:Hinduism
6551:Sanskrit
6506:Hinayana
6491:Amitābha
6451:Swastika
6320:Uposatha
6310:Holidays
6295:Calendar
6141:Humanism
5979:Kanishka
5969:Timeline
5793:Thailand
5761:Kalmykia
5756:Buryatia
5741:Pakistan
5726:Mongolia
5721:Maldives
5716:Malaysia
5681:Cambodia
5546:Shamarpa
5541:Nichiren
5491:Xuanzang
5426:Nagasena
5344:Rinpoche
5074:Pāramitā
4916:Devotion
4836:Navayana
4824:Dzogchen
4787:Nichiren
4735:Mahayana
4727:Branches
4605:Saṅkhāra
4354:Mañjuśrī
4311:(cousin)
4303:(cousin)
4271:(mother)
4263:(father)
4251:Miracles
4201:Birthday
4118:Glossary
4091:Buddhism
3860:. 2.13.
3681:Pratyaya
3010:Archived
2799:See also
2706:Alambana
2566:scholar
2480:Yogacara
2369:Śrīharṣa
2264:'s text.
2051:Kashmiri
1991:2.1ac).
1935:pramāṇas
1928:Sanskrit
1761:prasaṅga
1723:svabhava
1713:shunyata
1571:Mahayana
1549:angered.
1540:Menander
1468:fairness
1421:samutti)
1320:bhasitam
1301:paññatti
1253:avyakata
1232:ekamsika
1217:a priori
1184:patipada
1083:ayatanas
937:accept "
915:Buddhist
906:tshad ma
856:Mahavira
854:and the
684:Buddhist
525:Yin Shun
367:Xuanzang
357:Sengzhao
282:Aryadeva
272:Nagasena
219:Svabhava
184:Not-self
136:Dzogchen
131:Zen/Chán
96:Mahayana
30:a series
28:Part of
6747:Nāstika
6681:Temples
6661:Buddhas
6623:Science
6613:Judaism
6608:Jainism
6526:Lineage
6486:Abhijñā
6456:Thangka
6399:Sarnath
6384:Lumbini
6305:Funeral
6300:Cuisine
6176:Culture
6151:Reality
6101:Creator
6091:Atomism
5961:History
5934:Ukraine
5894:Germany
5813:Senegal
5803:Vietnam
5731:Myanmar
5531:Shinran
5521:Karmapa
5496:Shandao
5466:Dignāga
5391:Śrāvaka
5371:Donchee
5366:Kappiya
5324:Sayadaw
5294:Bhikkhu
5269:Anāgāmi
5226:Nirvana
5192:Samadhi
5079:Paritta
5020:Tonglen
5015:Mandala
4970:Smarana
4951:Mantras
4899:Upekkha
4869:Bhavana
4819:Shingon
4772:Tiantai
4625:Tathātā
4615:Śūnyatā
4610:Skandha
4600:Saṃsāra
4595:Rebirth
4570:Kleshas
4560:Indriya
4462:Subhūti
4347:Guanyin
4301:Ānanda
4293:Rāhula
4173:Nirvana
4113:Outline
3852:Dignāga
3025:Alt URL
2774:pramana
2681:See why
2619:Lexicon
2582:Gelugpa
2564:Kadampa
2365:Mīmāṃsā
2335:realist
2331:Vedanta
1917:Dignāga
1888:Dignāga
1879:Dignaga
1866:vipakṣa
1859:sapakṣa
1844:pramana
1757:vitanda
1683:upamāna
1678:anumāna
1670:pramana
1666:pramaṇa
1577:in his
1559:niggaho
1489:Is A B?
1473:In the
1464:balance
1085:). The
1060:Nikayas
1052:Mimamsa
1036:sages).
972:anumāna
950:anumāna
923:pramana
899:Pramāṇa
892:Pramana
872:anumāna
819:pramana
811:anumāna
760:Dignāga
750:in his
716:Dignaga
691:pramāṇa
477:Gorampa
462:Dolpopa
452:Rongzom
322:Dignāga
239:Nirvana
121:Tiāntāi
6676:Sutras
6671:Suttas
6536:Siddhi
6521:Koliya
6496:Brahmā
6411:Poetry
6357:Mantra
6347:Kasaya
6219:Pagoda
6199:Kyaung
6194:Vihāra
6189:Temple
6131:Ethics
5974:Ashoka
5924:Sweden
5919:Poland
5914:Norway
5904:Mexico
5889:France
5874:Canada
5869:Brazil
5808:Africa
5788:Taiwan
5751:Russia
5676:Bhutan
5636:Vinaya
5516:Naropa
5506:Saraha
5441:Asanga
5197:Prajñā
5106:Refuge
5069:Nianfo
5030:Tertön
5025:Tantra
5010:Ganana
5000:Tukdam
4926:Dhyāna
4894:Mudita
4889:Karuṇā
4782:Risshū
4777:Huayan
4710:Naraka
4650:Anattā
4645:Dukkha
4640:Anicca
4545:Dharma
4497:Channa
4432:Ānanda
4417:Assaji
4384:Skanda
4287:(wife)
4256:Family
4236:Relics
4161:Sangha
4156:Dharma
4151:Buddha
4009:
3988:
3934:
3837:Mipham
3754:
3480:
3356:
3153:III.65
3120:
3080:
2978:
2513:. The
2403:Ācārya
2272:Atisha
2268:Jitāri
1902:Russia
1898:Elista
1828:vyapti
1592:seeds.
1575:Asanga
1452:Ashoka
1215:' or '
1180:vivada
956:āgamāḥ
903:(Tib.
852:Buddha
773:, the
387:Wonhyo
377:Fazang
362:Jizang
302:Asanga
179:Ahimsa
148:Themes
126:Huayan
6742:Nyaya
6648:Lists
6516:Kalpa
6511:Iddhi
6374:Music
6369:Mudra
6335:Vassa
6315:Vesak
6285:Budai
6231:Candi
6214:Stupa
6146:Logic
5899:Italy
5798:Tibet
5736:Nepal
5706:Korea
5701:Japan
5691:India
5686:China
5631:Sutra
5586:Texts
5536:Dōgen
5526:Hōnen
5511:Atiśa
5476:Zhiyi
5386:Achar
5354:Tulku
5349:Geshe
5334:Rōshi
5319:Ajahn
5274:Arhat
5234:Bodhi
5204:Vīrya
5121:Sacca
5116:Satya
5111:Sādhu
5099:Music
5042:Merit
5035:Terma
4995:Zazen
4931:Faith
4884:Mettā
4565:Karma
4525:Bardo
4492:Asita
4482:Khema
4472:Upāli
4457:Nanda
4295:(son)
4269:Māyā
4246:Films
4123:Index
4005:(1).
3683:)"".
3013:(PDF)
2998:(PDF)
2976:S2CID
2835:Apoha
2830:Nyaya
2605:Gelug
2409:Gelug
1978:Tibet
1956:apoha
1852:pakṣa
1840:linga
1716:) of
1688:śabda
1617:Nyaya
1585:yukti
1333:atman
1263:Jains
1056:takka
1048:sadda
1030:Jains
1023:takka
927:Nyāya
831:Nyaya
827:Hindu
520:Taixu
422:Atiśa
402:Dōgen
397:Kūkai
392:Jinul
372:Zhiyi
199:Karma
6546:Pāḷi
6531:Māra
6441:Flag
5842:Iran
5766:Tuva
5711:Laos
5339:Lama
5187:Śīla
5155:Śīla
5143:Pīti
5133:Sati
5084:Puja
5005:Koan
4911:Dāna
4502:Yasa
4389:Tārā
4007:ISSN
3986:ISSN
3932:ISBN
3752:ISBN
3662:2014
3478:ISBN
3354:ISBN
3118:ISBN
3078:ISBN
2645:lang
2577:Düra
2498:and
2413:Qing
2345:and
2329:and
2049:The
2038:and
1881:and
1629:The
1466:and
1437:The
1174:The
1102:and
969:and
961:only
737:The
718:and
6268:Art
6204:Wat
4740:Zen
3744:doi
3531:".
2968:doi
2665:IPA
2534:ca.
2530:ca.
2441:'s
2355:'s
1846:):
1690:).
1485:):
1387:).
1275:).
870:):
845:):
813:),
793:.
6733::
5770:ru
4003:15
4001:.
3980:.
3910:17
3908:.
3854:.
3791:^
3771:^
3750:,
3738:,
3689:21
3687:.
3653:.
3616:.
3594:.
3545:^
3537:58
3535:.
3445:^
3427:^
3398:^
3319:^
3305:^
3276:^
3246:^
3158:^
3048:^
3039:,
3006:30
3000:.
2974:.
2964:61
2962:.
2935:^
2877:^
2848:^
2650:,
2615:.
2494:,
2407:,
2088:).
1900:,
1776:.
1150:MN
1114:.
1004:AN
779:.
764:c.
726:.
32:on
5772:)
5768:(
4986:)
4982:(
4077:e
4070:t
4063:v
4013:.
3992:.
3982:5
3970:.
3940:.
3818:.
3785:.
3746::
3708:.
3664:.
3539:.
3486:.
3459:.
3362:.
3126:.
3086:.
3022:.
2982:.
2970::
2691:)
2687:(
2683:.
1942:.
1904:.
1868:)
1861:)
1854:)
1741:(
1542:"
1536:(
1446:(
1292:)
1234:)
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817:(
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