1141:
2119:(百丈野狐). The story of the koan is about an ancient Zen teacher whose answer to a question presents a wrong view about karma by saying that the person who has a foundation in cultivating the great practice "does not fall into cause and effect." Because of his unskillful answer the teacher reaps the result of living 500 lives as a wild fox. He is then able to appear as a human and ask the same question to Zen teacher Baizhang, who answers, "He is not in the dark about cause and effect." Hearing this answer the old teacher is freed from the life of a wild fox. The Zen perspective avoids the duality of asserting that an enlightened person is either subject to or free from the law of karma and that the key is not being ignorant about karma.
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immortality, and the gaining of a deathless sphere from which there would be no falling back. According to Falk, in the precanonical tradition, there is a threefold division of reality, the third realm being the realm of nirvana, the "amrta sphere," characterized by prajna. This nirvana is an "abode" or "place" which is gained by the enlightened holy man. According to Falk, this scheme is reflected in the precanonical conception of the path to liberation. The nirvanic element, as an "essence" or pure consciousness, is immanent within samsara. The three bodies are concentric realities, which are stripped away or abandoned, leaving only the nirodhakaya of the liberated person. See also Rita Langer (2007),
2530:
to have been only one of several concepts connected with rebirth, but in the course of time it proved to be more popular than others. One of these ‘other concepts’ linked with rebirth is a curious notion of ‘rebirth according to one’s wish’, sometimes referred to in the texts as kAmacAra. The wish — variously referred to in the texts as kAma or kratu — is directed to a particular form or place of rebirth and can be spontaneous (at the time of death) or cultivated for a long time. This understanding seems to have some affinity with the
Buddhist notion that a mental effort, a positive state of mind, can bring about a good rebirth."
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right and wrong. The term 'justice’ is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment. Every volitional action produces its effects or results. If a good action produces good effects and a bad action bad effects, it is not justice, or reward, or punishment meted out by anybody or any power sitting in judgment on your action, but this is in virtue of its own nature, its own law."
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1686:), which functions with all karmic acts, so that each act or thought, though immediately passing away, creates the "possession" of that act in the continuum of instants we experience as a person. This possession itself is momentary, but continually reproduces a similar possession in the succeeding instant, even though the original act lies in the past. Through such continual regeneration, the act is "possessed" until the actualization of the result.
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positive. Any motivation and action that steer us away from such truths as "all compounded things are impermanent" can result in negative consequences, or bad karma. And any action that brings us closer to understanding such truths as "all emotions are pain" can result in positive consequences, or good karma. At the end of the day, it was not for Buddha to judge; only you can truly know the motivation behind your actions."
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2747:. Only a person who has developed the mental range of a Buddha—another imponderable itself—would be able to trace the intricacies of the kammic network. The basic premise of kamma is simple—that skillful intentions lead to favorable results, and unskillful ones to unfavorable results—but the process by which those results work themselves out is so intricate that it cannot be fully mapped. We can compare this with the
1655:), which is concerned with the here and now. Only after this realization did he become acquainted with the doctrine of rebirth." Bronkhorst disagrees, and concludes that the Buddha "introduced a concept of karma that differed considerably from the commonly held views of his time." According to Bronkhorst, not physical and mental activities as such were seen as responsible for rebirth, but intentions and desire.
1473:. It is not a rigid and mechanical process, but a flexible, fluid and dynamic process, and not all present conditions can be ascribed to karma. There is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by the circumstances in which it is committed.
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psychological conditioning and social roles. Karmic conditioning drifts semantically toward 'cultural conditioning' under the influence of western discourses that elevate the individual over the social, cultural, and institutional. The traditional import of the karmic conditioning process, however, is primarily ethical and soteriological—actions condition circumstances in this and future lives."
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Buddhist understanding of individual responsibility does not mean that we should never seek or expect another’s assistance in order to better cope with the troubles of life. The belief that one’s broken leg is at one level to be explained as the result of unwholesome actions performed in a previous life does not mean that one should not go to a doctor to have the broken leg set."
2763:(Samyutta Nikaya 36.21): "So any brahmans & contemplatives who are of the doctrine & view that whatever an individual feels — pleasure, pain, neither-pleasure-nor-pain — is entirely caused by what was done before — slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those brahmans & contemplatives are wrong."
1644:), as the cause of karmic consequences." Matthews notes that "there is no single major systematic exposition" on the subject of karma and "an account has to be put together from the dozens of places where karma is mentioned in the texts," which may mean that the doctrine was incidental to the main perspective of early Buddhist soteriology.
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tit-for-tat, relationship between a particular action and its results. Instead, the results are determined by the context of the act, both in terms of actions that preceded or followed it and in terms one’s state of mind at the time of acting or experiencing the result . The feedback loops inherent in
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Peter Harvey states: - "The law of karma is seen as a natural law inherent in the nature of things, like the law of physics. It is not operated by a God, and indeed the gods are themselves under its sway. Good and bad rebirths are not, therefore, seen as "rewards" and "punishments", but as simply the
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Langer: "When I was searching the
Sanskrit texts for material, two things become apparent: first, rebirth, central as it is to Indian philosophy, is not found in the earliest texts; and second, rebirth and karman do not appear to be linked together from the beginning. In fact, originally karman seems
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because they both are the mind's psychological phenomenon. The performer of the action, after having purified the karma, does not experience the negative results he or she otherwise would have. Engaging in the ten negative actions out of selfishness and delusions hurts all involved. Otherwise, loving
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Dargray: "When understanding of karma is correlated to the
Buddhist doctrine of universal impermanence and No-Self, a serious problem arises as to where this trace is stored and what the trace left is. The problem is aggravated when the trace remains latent over a long period, perhaps over a period
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Alexander Berzin: "In short, the external and internal cycles of time delineate samsara – uncontrollably recurring rebirth, fraught with problems and difficulties. These cycles are driven by impulses of energy, known in the
Kalachakra system as "winds of karma." Karma is a force intimately connected
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Walpola Rahula states: "The theory of karma should not be confused with so-called 'moral justice’ or 'reward and punishment’. The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is
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Damien Keown: "In the cosmology , karma functions as the elevator that takes people from one floor of the building to another. Good deeds result in an upward movement and bad deeds in a downward one. Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to
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he
Sautrantikas insisted that each act exists only in the present instant and perishes immediately. To explain causation, they taught that with each karmic act a "perfuming" occurs which, though not a dharma or existent factor itself, leaves a residual impression in the succeeding series of mental
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school on a wide range of issues raised by the early sutras. Chapter four of the Kośa is devoted to a study of karma, and chapters two and five contain formulations as to the mechanism of fruition and retribution. This became the main source of understanding of the perspective of early
Buddhism for
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Rupert Gethin: " a being’s intentional 'actions' of body, speech, and mind—whatever is done, said, or even just thought with definite intention or volition"; "t root karma or 'action' is considered a mental act or intention; it is an aspect of our mental life: 'It is "intention" that I call karma;
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The "primary critique" of the
Buddhist doctrine of karma is that some feel "karma may be socially and politically disempowering in its cultural effect, that without intending to do this, karma may in fact support social passivity or acquiescence in the face of oppression of various kinds." Dale S.
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The doctrine of karma may have been especially important for common people, for whom it was more important to cope with life's immediate demands, such as the problems of pain, injustice, and death. The doctrine of karma met these exigencies, and in time it became an important soteriological aim in
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Karma is also not the same as "fate" or "predestination". Karmic results are not a "judgement" imposed by a God or other all-powerful being, but rather the results of a natural process. Certain experiences in life are the results of previous actions, but our responses to those experiences are not
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Ringu Tulku: "We create in three different ways, through actions that are positive, negative, or neutral. When we feel kindness and love and with this attitude do good things, which are beneficial to both ourselves and others, this is positive action. When we commit harmful deeds out of equally
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Stanislaw
Schayer, a Polish scholar, argued in the 1930s that the Nikayas preserve elements of an archaic form of Buddhism which is close to Brahmanical beliefs, and survived in the Mahayana tradition. According to Schayer, one of these elements is that Nirvana was conceived as the attainment of
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Various
Buddhist philosophical schools developed within Buddhism, giving various interpretations regarding more refined points of karma. A major problem is the relation between the doctrine of no-self, and the "storage" of the traces of one's deeds, for which various solutions have been offered.
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Rupert Gethin: "From the
Buddhist perspective certain experiences in life are indeed the results of previous actions; but our responses to those experiences, whether wished for or unwished for, are not predetermined but represent new actions which in time bear their own fruit in the future. The
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Khandro Rinpoche states: "Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and
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The Buddha defined karma as intention; whether the intention manifested itself in physical, vocal or mental form, it was the intention alone which had a moral character: good, bad or neutral The focus of interest shifted from physical action, involving people and objects in the real world, to
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makes that relationship inherently complex. The results of kamma experienced at any one point in time come not only from past kamma, but also from present kamma. This means that, although there are general patterns relating habitual acts to corresponding results , there is no set one-for-one,
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victims could be attributed in part to the karmic ripenings of those victims is "fundamentalism, which blames the victims and rationalizes their horrific fate," and that this is "something no longer to be tolerated quietly. It is time for modern Buddhists and modern Buddhism to outgrow it" by
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of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate
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Dzongsar Khyentse: " is usually understood as a sort of moralistic system of retribution—"bad" karma and "good" karma. But karma is simply a law of cause and effect, not to be confused with morality or ethics. No one, including Buddha, set the fundamental bar for what is negative and what is
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Paul Williams: "All rebirth is due to karman and is impermanent. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karman. The endless cycle of birth, rebirth, and redeath, is
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Wright, a scholar specializing in Zen Buddhism, has proposed that the doctrine be reformulated for modern people, "separated from elements of supernatural thinking," so that karma is asserted to condition only personal qualities and dispositions rather than rebirth and external occurrences.
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The concept of karma may have been of minor importance in early Buddhism. Schmithausen has questioned whether karma already played a role in the theory of rebirth of earliest Buddhism, noting that "the karma doctrine may have been incidental to early Buddhist soteriology." Langer notes that
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Buddhist modernists often prefer to equate karma with social conditioning, in contradistinction with, as one scholar puts it, "early texts give us little reason to interpret 'conditioning' as the infusion into the psyche of external social norms, or of awakening as simply transcending all
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others, receives love; whereas; people with closed hearts may be prevented from happiness. One good thing about karma is that it can be purified through confession, if the thoughts become positive. Within Guru Yoga seven branch offerings practice, confession is the antidote to aversion.
1513:"backwards", to explain unfavorable conditions in this life when no other explanations are available. Gaining a better rebirth may have been, and still is, the central goal for many people. The adoption, by laity, of Buddhist beliefs and practices is seen as a good thing, which brings
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originally karma may have been only one of several concepts connected with rebirth. Tillman Vetter notes that in early Buddhism rebirth is ascribed to craving or ignorance. Buswell too notes that "Early Buddhism does not identify bodily and mental motion, but desire (or thirst,
2515:, notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36. It calls in question the reliability of these accounts, and the relation between
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According to the Buddhist tradition, the lord Buddha gained full and complete insight into the workings of karma at the time of his enlightenment. According to Bronkhorst, these knowledges are later additions to the story, just like the notion of "liberating insight" itself.
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Ken McLeod: "Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one as described by the
1950:
According to Bronkhorst, whereas in earlier systems it "was not clear how a series of completely mental events (the deed and its traces) could give rise to non-mental, material effects," with the (purported) idealism of the Yogācāra system this is not an issue.
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Peter Harvey: "The movement of beings between rebirths is not a haphazard process but is ordered and governed by the law of karma, the principle that beings are reborn according to the nature and quality of their past actions; they are 'heir' to their actions
2192:
Loy argues that the idea of accumulating merit too easily becomes "spiritual materialism," a view echoed by other Buddhist modernists, and further that karma has been used to rationalize racism, caste, economic oppression, birth handicaps and everything else.
1558:). The former may involve a readily observable connection between action and karmic consequence, such as when a thief is captured and tortured by the authorities, but the connection need not necessarily be that obvious and in fact usually is not observable.
1388:, is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist
1912:("perfuming") is also used, and Yogācārins debated whether vāsāna and bija were essentially the same, the seeds were the effect of the perfuming, or whether the perfuming simply affected the seeds. The seemingly external world is merely a "by-product" (
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of many existences. The crucial problem presented to all schools of Buddhist philosophy was where the trace is stored and how it can remain in the ever-changing stream of phenomena which build up the individual and what the nature of this trace is."
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Nichiren Buddhism teaches that transformation and change through faith and practice changes adverse karma—negative causes made in the past that result in negative results in the present and future—to positive causes for benefits in the future.
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philosophical tradition, one of the two principal Mahāyāna schools, the principle of karma was extended considerably. In the Yogācāra formulation, all experience without exception is said to result from the ripening of karma. Karmic seeds (S.
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Gethin: ebirth in the lower realms is considered to be the result of relatively unwholesome (akuśala/akusala), or bad (pāpa) karma, while rebirth in the higher realms the result of relatively wholesome (kuśala/kusala), or good (puṇya/puñña)
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predetermined, although they bear their own fruit in the future. Unjust behaviour may lead to unfavorable circumstances which make it easier to commit more unjust behavior, but nevertheless the freedom not to commit unjust behavior remains.
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The twelvefold chain as we know it is the result of a gradual development. Shorter versions are also known. According to Schumann, the twelvefold chain may be a combination of three succeeding lives, each one of them shown by some of the
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harmful intentions, this is negative action. Finally, when our motivation is indifferent and our deeds are neither harmful or beneficial, this is neutral action. The results we experience will accord with the quality of our actions."
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and insight, which is a core problem in the study of early Buddhism. According to Tilmann Vetter, originally only the practice of dhyana, and the resulting calming of the mind may have constituted the liberating practice of the lord
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that karmic latencies are emphatically not empty, going so far as to claim that belief in the emptiness of karma should be characterized as "non-Buddhist," although he also states that the "law of karman has no concrete existence."
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According to Gombrich, this was a great innovation, which overturns brahmanical, caste-bound ethics. It is a rejection of caste-bound differences, giving the same possibility to reach liberation to all people, not just Brahmanins:
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instants, causing it to undergo a process of subtle evolution eventually leading to the act’s result. Good and bad deeds performed are thus said to leave "seeds" or traces of disposition that will come to fruition.
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Other scholars have argued, however, that the teachings on karma do not encourage judgment and blame, given that the victims were not the same people who committed the acts, but rather were just part of the same
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Good moral actions lead to wholesome rebirths, and bad moral actions lead to unwholesome rebirths. The main factor is how they contribute to the well-being of others in a positive or negative sense. Especially
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The Vaibhāśika-Sarvāstivāda was widely influential in India and beyond. Their understanding of karma in the Sarvāstivāda became normative for Buddhism in India and other countries. According to Dennis Hirota,
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It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits.
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The understanding of rebirth, and the reappearance in accordance with one's deeds, are the first two knowledges that the Buddha is said to have acquired at his enlightenment, as described in Majjhima Nikaya
2698:, respectively mean 'ripening' and 'fruit'. An action is thus like a seed which will sooner or later, as part of its natural maturation process, result in certain fruits accruing to the doer of the action."
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Damien Keown: "Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."
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relation between actions and their consequences, but rather with the moral quality of actions and their consequences, such as the pain and pleasure and good or bad experiences for the doer of the act.
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s—habits, dispositions and tendencies—and not external effects, while at the same time expanding the scope to include social conditioning that does not particularly involve volitional action.
2003:, also generally attributed to Nāgārjuna, concludes that it is impossible both for the act to persist somehow and also for it to perish immediately and still have efficacy at a later time.
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Schmithausen, Lambert; Wezler, Albrecht; Bruhn, Klaus; Alsdorf, Ludwig (1981). "On some aspects of descriptions or theories of 'liberating insight' and 'enlightenment' in early Buddhism".
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In the Tibetan tradition, a karmic action grows into four results: the result of full ripening, the result from what happened, the result from what acted, and the environmental result.
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Dasgupta explains that in Indian philosophy, acintya is "that which is to be unavoidably accepted for explaining facts, but which cannot stand the scrutiny of logic." See also the
2488:, "Discourse to Vatsagotra on the Fire," Majjhima Nikaya 72, in which the Buddha is questioned by Vatsagotra on the "ten indeterminate question," and the Buddha explains that a
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Some western commentators and Buddhists have taken exception to aspects of karma theory, and have proposed revisions of various kinds. These proposals fall under the rubric of
2209:-continuum with the past actors, and that the teachings on karma instead provide "a thoroughly satisfying explanation for suffering and loss" in which believers take comfort.
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mean that the working out of any particular cause-effect relationship can be very complex indeed. This explains why the Buddha says in AN 4:77 that the results of kamma are
1869:, perhaps in deference to folk belief. Nāgasena makes it clear that demerit cannot be transferred. One scholar asserts that the sharing of merit "can be linked to the Vedic
1625:, where it was related to the performance of rituals or the investment in good deeds to ensure the entrance to heaven after death, while other persons go to the underworld.
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he consequences envisioned by the law of karma encompass more (as well as less) than the observed natural or physical results which follow upon the performance of an action.
1830:) of karma. The Theravāda maintained that they are not—not, apparently because there is no causal relation between the two, but because they wished to reserve the term
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4971:, Monograph Series, vol. XV, Tokyo: The International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies, archived from
2473:(Samyutta Nikaya 36.21), in which the Buddha mentions eight different possible causes from which feelings can arise. Only the eighth cause can be ascribed to karma.
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Matthews, Bruce (1986), "Chapter Seven: Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism", in Neufeldt, Ronald W. (ed.),
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Garfield, Jay (2013), "Just Another Word for Nothing Left to Lose: Freedom, Agency and Ethics for Madhyamikas", in Dasti, Matthew R.; Bryant, Edwin F. (eds.),
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According to Gombrich, this sutra may have been a warning against the tendency, "probably from the Buddha's day until now", to understand the doctrine of
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are only those results which are a consequence of both the moral quality of the action, and of the intention behind the action. According to Reichenbach,
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1822:) to account for the ripening of karmic effects over time. The Kathāvatthu also records debate by the Theravādins with the Andhakas (who may have been
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human action as the agent of various effects; karma as that which links certain actions with certain effects, is the primary concern of the exposition.
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If (the act) lasted till the time of ripening, (the act) would be eternal. If (the act) were terminated, how could the terminated produce a fruit?
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One sows a seed, there is a time lag during which some mysterious invisible process takes place, and then the plant pops up and can be harvested.
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1810:, which discusses a number of controverted points related either directly or indirectly to the notion of kamma." This involved debate with the
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There are many different translation of the above quote into English. For example, Peter Harvey translates the quote as follows: "It is will (
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In the canonical Theravāda view of kamma, "the belief that deeds done or ideas seized at the moment of death are particularly significant."
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In AN 5.292, the lord Buddha asserted that it is not possible to avoid experiencing the result of a karmic deed once it has been committed.
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Klostermaier, Klaus K. (1986), "Contemporary Conceptions of Karma and Rebirth Among North Indian Vaisnavas", in Neufeldt, Ronald W. (ed.),
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The real importance of the doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The
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Lichter, David; Epstein, Lawrence (1983), "Irony in Tibetan Notions of the Good Life", in Keyes, Charles F.; Daniel, E. Valentien (eds.),
1942:) repeatedly emphasizes in a variety of ways that karma is intersubjective and that the course of each and every stream of consciousness (
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1880:, which is fully canonical, endorses the transfer of merit even more widely, including the possibility of sharing merit with all petas.
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2751:, a mathematical set generated by a simple equation, but whose graph is so complex that it will probably never be completely explored."
1873:, for it was Buddhist practice not to upset existing traditions when well-established custom was not antithetic to Buddhist teaching."
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Vetter, Tillman (1987), "Some remarks on older parts of the Suttanipiita", in Seyfort Ruegg, Seyfort; Schmithausen, Lambert (eds.),
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In Tibetan Buddhism, the teachings on karma belong to the preliminary teachings, that turn the mind towards the Buddhist dharma.
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Essentially, this understanding limits the scope of the traditional understanding of karmic effects so that it encompasses only
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1930:), also by Vasubandhu, treats the subject of karma in detail from the Yogācāra perspective. According to scholar Dan Lusthaus,
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1049:) which leads to future consequences. Those intentions are considered to be the determining factor in the kind of rebirth in
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Gombrich: "Bodily and verbal action manifested one’s intention to others and therefore were called vijñapti, ‘information’."
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How this emphasis on intention was to be interpreted became a matter of debate in and between the various Buddhist schools.
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The Buddha's teaching of karma is not strictly deterministic, but incorporated circumstantial factors, unlike that of the
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Early Buddhist Theories of Action and Result: A Study of Karmaphalasambandha, Candrakirti's Prasannapada, verses 17.1-20
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The remote effects of karmic choices are referred to as the 'maturation' (vipāka) or 'fruit' (phala) of the karmic act."
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How these intentional actions lead to rebirth, and how the idea of rebirth is to be reconciled with the doctrines of
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by Dharmaśrī was the first systematic exposition of Vaibhāśika-Sarvāstivāda doctrine, and the third chapter, the
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A Study of the Abhidharmahrdaya: The Historical Development of the Concept of Karma In The Sarvastivada Thought
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they are referred to by specific names for the sake of clarity, karmic causes being the "cause of results" (S.
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The "Akutobhaya" and early Indian Madhyamika (Volumes I and II) (Buddhism, India, China, Tibet). Ph.D. thesis
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Introduction to 'The Truth of Suffering and the Path of Liberation' by Chogyam Trungpa (edited by Judy Leif)
1946:, i.e., the changing individual) is profoundly influenced by its relations with other consciousness streams.
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In the Vajrayana tradition, negative past karma may be "purified" through such practices as meditation on
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On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism
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to see the relationship between an act and its result as predictable and tit-for-tat — the principle of
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Simmer-Brown, Judith (1987), "Seeing the Dependent Origination of Suffering as the Key to Liberation",
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McDermott, James P. (1980), "Karma and Rebirth in Early Buddhism", in O'Flaherty, Wendy Doniger (ed.),
1801:
of Anuruddhācariya offers a treatment of the topic, with an exhaustive treatment in book five (5.3.7).
7852:
6054:
5468:
Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun
8852:
8665:
8655:
8527:
7510:
7090:
6851:
6826:
2760:
2586:, Wisdom Publications, 1989, quoted in "A Buddhist Ethic Without Karmic Rebirth?" by Winston L. King
2470:
2012:
1861:, offers some interpretations of karma theory at variance with the orthodox position. In particular,
1622:
764:
6876:
6025:. Translated by Thanissaro Bhikkhu. Valley Center, CA: Metta Forest Monastery. 2010. pp. 47–48.
2363:), O monks, that I call karma; having willed, one acts through body, speech, and mind." (A.III.415).
574:
206:
8957:
8309:
8123:
8101:
8094:
7997:
7530:
7150:
6966:
6911:
6532:
6338:
6271:
5737:
2234:
769:
719:
130:
6015:
4998:
Chrestomathy: Annual Review of Undergraduate Research at the College of Charleston, Volume 2, 2003
2492:
is like a fire that has been extinguished, and is "deep, boundless, hard to fathom, like the sea".
1280:), a deed done deliberately through body, speech or mind, which leads to future consequences. The
8894:
8874:
8205:
8185:
7942:
7672:
6916:
5171:
Goodman, Steven D. (1992), "Situational Patterning: Pratītyasamutpāda", in Tarthang Tulku (ed.),
4996:
Burke, Erin (2003), "Karmic Calculations: The Social Implications of Karmic Causality in Tibet",
929:
6036:
5378:
1794:
8904:
8744:
8412:
8382:
8155:
8106:
7947:
7895:
7890:
7652:
7473:
7370:
7122:
7117:
6866:
6289:
6075:
4983:
Bucknell, Rod (1984), "The Buddhist Path to Liberation: An Analysis of the Listing of Stages",
2484:
2390:
1634:
1534:
1442:
1008:
744:
729:
709:
634:
629:
544:
451:
7234:
5090:
Dowling, Thomas L. (2006), "Karma Doctrine and Sectarian Development", in Narain, A.K. (ed.),
4287:
8909:
8879:
8460:
8392:
8225:
8140:
8135:
8059:
8054:
7972:
6502:
4635:, Kosen Nishiyama and John Stevens (translators), Sendai, Japan: Daihokkaikaku Publishing Co.
1865:
allows for the possibility of the transfer of merit to humans and one of the four classes of
1823:
949:
939:
894:
305:
7525:
8932:
8899:
8884:
8402:
8299:
8245:
8130:
8069:
8037:
8032:
8017:
8002:
7992:
7957:
7870:
7562:
7485:
6788:
6728:
6477:
6444:
6394:
5995:
5431:
2065:
1180:
959:
919:
914:
879:
724:
604:
512:
497:
441:
413:
375:
8772:
7387:
7256:
7182:
7058:
6796:
1904:
1834:
strictly for mental results--"subjective phenomena arising through the effects of kamma."
1298:) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.
1208:
8:
8739:
8618:
8452:
8427:
8417:
8377:
8354:
8237:
8210:
8170:
8089:
8079:
8007:
7934:
7365:
7222:
7003:
6981:
6933:
6753:
6553:
6409:
6389:
4972:
4934:
4764:
Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering
2635:
the law of gravity. Individuals are thus the sole authors of their good and bad fortune."
969:
924:
862:
802:
739:
684:
679:
434:
423:
361:
6713:
6640:
2224:
2139:
taught a series of ten reflections for a dying person that emphasized reflecting on the
8802:
8707:
8549:
8512:
8507:
8437:
8387:
8334:
8329:
8200:
8195:
8190:
8180:
8165:
8150:
8145:
8084:
8064:
8027:
7952:
7757:
7458:
7382:
7260:
7202:
7043:
6943:
6871:
6846:
6492:
6422:
6275:
5680:
5400:
5361:
Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins
4782:
2717:
2542:
Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins
2265:
2259:
2182:
1955:
1457:
1452:
1401:
1226:
1195:
1051:
954:
934:
874:
869:
757:
659:
652:
579:
569:
476:
8601:
5487:
Mutual Causality in Buddhism and General Systems Theory: The Dharma of Natural Systems
2686:
Peter Harvey: "Karma is often likened to a seed, and the two words for karmic result,
1735:
1198:,, is a common belief in all Buddhist traditions. It says that birth and death in the
8980:
8942:
8638:
8623:
8586:
8571:
8344:
8260:
8175:
8012:
7977:
7962:
7689:
7679:
7360:
7207:
7192:
7063:
6986:
6906:
6773:
6660:
6417:
6305:
6137:
6116:
5849:
The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought
5790:
5780:
5714:
5696:
5610:
5571:
5553:
5535:
5499:
5472:
5452:
5445:
5404:
5319:
5212:
5194:
5068:
5027:
4905:
4789:
4692:
4647:
4602:
4585:
2573:, sDe dge Tibetan Tripitaka (Tokyo, 1977) pp. 32, 4.5, cited in Dargyay, 1986, p.170.
2287:
1985:
articulated the difficulty in forming a karma theory in his most prominent work, the
1846:
1220:
1001:
899:
884:
689:
507:
471:
456:
387:
170:
7924:
6718:
6618:
5137:
Buddhist Precept and Practice. Traditional Buddhism in the Rural Highlands of Ceylon
4599:
The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya
2398:
1668:
1373:, giving to the Buddhist order, became an increasingly important source of positive
8628:
8581:
8576:
8432:
8397:
8372:
8367:
8118:
8074:
7987:
7662:
7318:
7311:
7095:
7085:
6971:
6635:
6507:
6187:
5672:
5420:
5390:
5273:
5252:
5092:
Studies in Pali and Buddhism: A Memorial Volume in Honour of Bhikku Jagdish Kashyap
2292:
2270:
2254:
2229:
1547:
1514:
1285:
964:
909:
839:
829:
694:
321:
291:
267:
144:
114:
92:
7707:
6113:
Imagining karma: ethical transformation in Amerindian, Buddhist, and Greek rebirth
3584:
2734:
2609:
having formed the intention, one performs acts (karma) by body, speech and mind.'"
8992:
8937:
8889:
8817:
8687:
8485:
8465:
8407:
8319:
7982:
7880:
7727:
7463:
7446:
7431:
7409:
6961:
6831:
6665:
6645:
6284:
5901:
5466:
4705:
4641:
2346:
In early Buddhism rebirth is ascribed to craving or ignorance, and the theory of
1968:) are said to be consciously directed for the benefit of others still trapped in
989:
904:
704:
614:
559:
241:
7737:
6891:
6881:
5802:
Schmithausen, Lambert (1986), "Critical Response", in Ronald W. Neufeldt (ed.),
4582:
The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya
2432:
1918:
1853:
1418:
554:
8947:
8650:
8500:
8282:
7862:
7842:
7762:
7451:
7441:
7375:
7212:
6698:
6561:
5063:
Dargyay, Lobsang (1986), "Tsong-Kha-Pa's Concept of Karma", in Neufeldt (ed.),
2748:
2275:
2059:
2054:
1982:
1447:
1149:
849:
779:
734:
592:
230:
196:
5794:
5663:
Reichenbach, Bruce (1988), "The Law of Karma and the Principle of Causation",
5424:
2382:
2096:
1806:
1761:
1565:) which has already been incurred, and karma being created in the present (P.
1344:, "fruit of action". Any given action may cause all sorts of results, but the
9007:
8717:
8566:
7875:
7777:
7635:
7436:
7414:
7350:
7021:
6816:
6811:
6703:
6372:
6129:
5395:
5225:
Hirota, Dennis (2004), "Karman: Buddhist concepts", in Jones, Lindsay (ed.),
2114:
1894:
1749:
674:
669:
609:
335:
7175:
7165:
6537:
4811:
4710:
Jew in the Lotus: A Poet's Re-Discovery of Jewish Identity in Buddhist India
2865:
2863:
2861:
2196:
Loy goes on to argue that the view that suffering such as that undergone by
814:
619:
8807:
8792:
8762:
8712:
8702:
8544:
8339:
7832:
7667:
7545:
7333:
7328:
7155:
7026:
6901:
6362:
6292:
Story about the Buddha and Suppabuddha, father of the Buddha's former wife
6244:
5318:, Arbeitskreis für tibetische und buddhistische Studien, Universität Wien,
5191:
The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism
5146:
Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo
4830:
Confusion Arises as Wisdom: Gampopa's Heart Advice on the Path of Mahamudra
3832:
2386:
2140:
1744:
1672:
1550:, it is stated that karmic results are experienced either in this life (P.
714:
599:
517:
403:
7590:
7575:
7535:
7232:
6896:
6472:
5110:
The Fundamental Wisdom of the Middle Way. Nagarjuna's Mulamadhyamakakarika
4902:
Becoming Vajrasattva: the tantric path of purification / Lama Tubten Yeshe
1969:
1413:
1214:
60:
8777:
8606:
7747:
7732:
7515:
7323:
7251:
7031:
6861:
6763:
6610:
6482:
5779:. Alt- und neu-indische Studien. Vol. 23. Wiesbaden: Franz Steiner.
5759:
The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century
5607:
Dusting Off Your Buddha Nature: The Purpose of the Dzogchen Preliminaries
2858:
2584:
The Social Face of Buddhism: An Approach to Political and Social Activism
2328:, "karma", is often used to denote the entire process of karma-and-fruit.
2021:
1959:
1811:
1740:
1703:
1422:
1389:
784:
8767:
7227:
6199:
Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism
5307:
Beyond Personal Identity: Dōgen, Nishida, and a Phenomenology of No-self
4821:
Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism
3351:
1916:) of karma. The conditioning of the mind resulting from karma is called
1862:
1078:) is a Sanskrit term that literally means "action" or "doing". The word
8722:
8680:
8556:
8362:
8287:
7901:
7885:
7847:
7827:
7722:
7697:
7605:
7540:
7520:
7266:
7197:
7068:
6951:
6921:
6856:
6806:
6464:
6454:
6427:
6293:
6167:
6154:
5902:"Critical Questions Towards a Naturalized Concept of Karma in Buddhism"
5684:
4965:"Karma and Teleology: A Problem and its Solutions in Indian Philosophy"
3560:
2411:
2304:
2206:
2101:
1877:
1730:
1489:
1199:
789:
549:
446:
7742:
6738:
6157:
Jonathan S. Walters, Numen, Vol. 37, No. 1 (June 1990), pp. 70–95
6155:
The Buddha's Bad Karma: A Problem in the History of Theravada Buddhism
4601:, translated by Nanamoli, Bhikkhu, Boston: Wisdom Publications, 1995,
2511:
Bronkhorst is following Schmithausen, who, in his often-cited article
1035:) is a Sanskrit term that literally means "action" or "doing". In the
257:
8697:
8670:
7837:
7712:
7424:
7340:
7217:
7107:
7080:
7073:
7036:
6993:
6956:
6723:
6688:
6655:
6630:
6585:
5647:
Buddhist Saints in India: A Study in Buddhist Values and Orientations
2744:
2721:
2489:
2197:
2132:
1814:
school, which postulated the provisional existence of the person (S.
1561:
The Samyutta Nikaya makes a basic distinction between past karma (P.
1503:
1429:
in the mind. These impressions, or "seeds", will ripen into a future
834:
809:
8470:
7306:
7160:
6926:
6708:
6577:
6569:
6259:
The Sarvastivada and its critics: Anatmavada and the Theory of Karma
5676:
3548:
2688:
1954:
In Mahāyāna traditions, karma is not the sole basis of rebirth. The
1430:
1407:
1276:
1109:
1045:
182:
8987:
8827:
8782:
8727:
8692:
8596:
8255:
7822:
7817:
7767:
7702:
7620:
7585:
7580:
7241:
7112:
7100:
7011:
6670:
6367:
5711:
Early Buddhist Metaphysics: the Making of a Philosophical Tradition
5209:
An Introduction to Buddhist ethics: Foundations, Values, and Issues
4884:
The Great Treatise On The Stages Of The Path To Enlightenment Vol 1
4662:
The Four Noble Truths: The Foundation of Buddhist Thought, Volume I
4584:, translated by Bodhi, Bhikkhu, Boston: Wisdom Publications, 2000,
4422:
1770:) and "the special modification of the psycho-physical series" (S.
1392:." In early Buddhism, rebirth is ascribed to craving or ignorance.
1263:
1036:
844:
824:
819:
699:
395:
44:
7812:
7802:
7787:
7610:
7480:
6748:
5155:
How Buddhism Began. The Conditioned Genesis of the Early Teachings
4866:
Pointing Out The Dharmakaya: Teachings On The Ninth Karmapa's Text
4410:
3118:
3116:
3114:
2337:
Sanskrit, punaraāvŗtti, punarutpatti, punarjanman, or punarjīlvātu
1964:
1682:
Sarvastivadins argued that there exists a dharma of "possession" (
1230:. It is a beginningless and ever-ongoing process. Liberation from
351:
8732:
8675:
8660:
7807:
7797:
7772:
7647:
7642:
7600:
7570:
7502:
7468:
7355:
7296:
7291:
7145:
7048:
6886:
6836:
6623:
6449:
4643:
Not for Happiness, A Guide to the So-Called Preliminary Practices
2729:
2136:
1739:, an extensive compendium which elaborated the positions of the
1577:). Karma in the early canon is also threefold: Mental action (S.
1518:
1203:
524:
7419:
7187:
5858:
Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture
5052:
Thirty years of Buddhis Studies. Selected essays by Edward Conze
4985:
The Journal of the International Association of Buddhist Studies
4755:
The Joy of Living: Unlocking the Secret and Science of Happiness
4243:
4241:
4204:
4202:
2350:
may have been of minor importance in early Buddhist soteriology.
1774:) to explain the workings of karma. According to Dennis Hirota,
1766:
1647:
According to Vetter, "the Buddha at first sought, and realized,
1426:
8812:
8797:
8633:
8495:
8475:
8250:
7912:
7792:
7782:
7717:
7345:
7301:
7286:
7276:
7246:
7170:
7053:
6821:
6693:
6437:
6432:
5512:
McDermott, James Paul (1975), "The Kathāvatthu Kamma Debates",
4400:
4398:
3111:
2128:
1385:
1381:
1294:
984:
539:
534:
529:
492:
156:
5774:
5354:, English translation by Leo M. Pruden, Asian Humanities Press
3838:
3679:
3677:
3572:
1902:) are said to be stored in the "storehouse consciousness" (S.
1797:
and commentarial traditions, karma is taken up at length. The
8952:
8787:
8645:
8611:
8591:
8561:
8490:
7907:
7752:
7630:
7625:
7595:
7550:
7397:
7392:
7271:
6976:
6801:
6768:
6758:
5736:(PhD thesis), University of Wisconsin-Madison, archived from
4383:
4238:
4199:
3652:
3650:
2725:
2694:
2249:
1866:
1826:) regarding whether or not old age and death are the result (
1711:
action; karma is here supplanted in the text by the synonyms
1470:
1434:
1153:
1097:
774:
20:
16:
Action driven by intention which leads to future consequences
6308:
Vijnaptimatrata and the Abhidharma context of early Yogacara
4952:
Journal of the International Association of Buddhist Studies
4395:
4189:
4187:
3944:
3942:
3694:
3692:
3473:
3471:
3432:
3278:
3276:
2887:
1569:). Therefore, in the present one both creates new karma (P.
1360:...specifically to the moral sphere not concerned with the
1324:
Not by birth is one a brahmin or an outcaste, but by deeds (
1175:
explain how intentional actions keep one tied to rebirth in
8822:
7615:
7281:
6778:
5521:
McDermott, James Paul (1977), "Kamma in the Milindapañha",
5411:
Lindtner, Christian (1999), "From Brahmanism to Buddhism",
5352:
Karmasiddhi Prakarana: The Treatise on Action by Vasubandhu
5334:
Karmasiddhi Prakarana: The Treatise on Action by Vasubandhu
5042:
Selfless Persons: Imagery and Thought in Theravada Buddhism
4900:
Zopa Rinpoche, Lama Thubten (2004), Nicholas Ribush (ed.),
4770:
4458:
4063:
4061:
3873:
3871:
3674:
3329:
3327:
3135:
3133:
3131:
2904:
2902:
2869:
2155:
2110:
70:
4725:
4550:
4548:
4475:
4473:
4434:
4320:
4310:
4308:
4114:
4112:
3805:
3803:
3801:
3799:
3797:
3745:
3743:
3647:
3300:
3227:
3225:
3223:
3221:
3219:
3101:
3099:
3097:
3095:
3093:
2989:
1908:) until such time as they ripen into experience. The term
8480:
7016:
4639:
4349:
4347:
4265:
4253:
4226:
4214:
4184:
4085:
4073:
3939:
3897:
3895:
3856:
3760:
3758:
3689:
3623:
3611:
3566:
3524:
3502:
3500:
3498:
3483:
3468:
3422:
3420:
3418:
3416:
3414:
3375:
3273:
3249:
3206:
3204:
3202:
3160:
3150:
3148:
3080:
3078:
3076:
3046:
3044:
3042:
3040:
2418:) and the karmic results being the "resultant fruit" (S.
5550:
Development in the Early Buddhist Concept of Kamma/Karma
4633:
Shobogenzo: The Eye and Treasury of the True Law, Vol. 1
4509:
4359:
4293:
4172:
4160:
4058:
4046:
3959:
3957:
3929:
3927:
3925:
3868:
3782:
3536:
3444:
3324:
3177:
3175:
3128:
3063:
3061:
3059:
2977:
2940:
2938:
2936:
2934:
2932:
2919:
2917:
2899:
19:
For the use of this term in other Indian religions, see
5447:
Money, Sex, War, Karma: Notes for a Buddhist Revolution
5013:
Buswell, Robert E.; Lopez, Donald S. Jr., eds. (2013),
4545:
4485:
4470:
4332:
4305:
4136:
4109:
4017:
3794:
3740:
3716:
3704:
3635:
3601:
3599:
3216:
3090:
2787:
sending us up above or down below. Karma is simply the
6182:
How Karma Works: The Twelve Links of Dependent Arising
5157:, New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.
4839:
How Karma Works: The Twelve Links of Dependent Arising
4344:
4036:
4034:
4032:
3912:
3910:
3892:
3822:
3820:
3818:
3755:
3662:
3495:
3411:
3363:
3288:
3261:
3237:
3199:
3145:
3073:
3037:
1167:
are fundamental concepts in Buddhism. The concepts of
303:
296:
4808:
Good, Evil and Beyond: Kamma in the Buddha's Teaching
4497:
4446:
4124:
3954:
3922:
3844:
3770:
3312:
3187:
3172:
3056:
3013:
2967:
2965:
2929:
2914:
2639:
with mind and arises due to confusion about reality."
1662:
1451:
provides a theoretical framework, explaining how the
281:
6110:
5840:
The Ideas and Meditative Practices of Early Buddhism
5345:, Publications de l'Institut Orientaliste de Louvain
5119:
Free Will, Agency, and Selfhood in Indian Philosophy
4848:
Mind Training: The Great Collection (Kindle Edition)
4371:
4148:
4005:
3728:
3596:
3512:
3456:
3399:
3387:
3339:
3025:
2836:
Thanissaro Bhikkhu uses the Pali spelling for karma.
1250:. Hereby the ongoing process of rebirth is stopped.
6174:, translated and edited by Jeffrey Hopkins. Wisdom.
4659:
4097:
4029:
3993:
3907:
3815:
3001:
2875:
1179:, whereas the Buddhist path, as exemplified in the
220:
210:
5893:Buddhism—Critical Concepts in Religious Studies II
5444:
4781:
4533:
4521:
2962:
2950:
2449:Yogacara#Karma, seeds and storehouse-consciousness
2176:
1698:, deals with the concept of karma systematically.
1132:
5242:
4939:The Two Traditions Of Meditation In Ancient India
9005:
6076:"Aggi-Vacchagotta Sutta: To Vacchagotta on Fire"
5640:(PhD thesis), University of California, Berkeley
5532:Karma and Rebirth in Classical Indian Traditions
5175:, Crystal Mirror Series I-III, Dharma Publishing
4863:
4854:
4752:
4716:
4416:
3578:
2393:, regarded the intention to be the stimulus for
1502:warns that "the results of kamma" is one of the
366:
6010:
6008:
6006:
6004:
5609:, CreateSpace Independent Publishing Platform,
5583:
4882:Tsongkhapa (2000), Cutler, Joshua W. C. (ed.),
4779:
4428:
2201:revising or discarding the teachings on karma.
1086:, which means "do, make, perform, accomplish."
6104:Karma and rebirth: Post-classical developments
5804:Karma and rebirth: Post-classical developments
5625:Buddhism in the Krishna River Valley of Andhra
5496:Karma and Rebirth: Post Classical Developments
5367:
5298:Karma and Rebirth: Post-classical Developments
5245:The Circle of Bliss: Buddhist Meditational Art
5173:Karma and Rebirth: Post Classical Developments
5065:Karma and Rebirth: Post Classical Developments
4948:"Did the Buddha Believe in Karma and Rebirth?"
4927:New Mahāyāna: Buddhism for a Post-modern World
4890:
4872:
4857:The Twelve Links of Interdependent Origination
4734:
3590:
2893:
1974:. Thus, theirs are not uncontrolled rebirths.
1764:school pioneered the idea of karmic seeds (S.
1573:) and encounters the result of past karma (P.
186:
175:
49:
6346:
5525:, vol. 97, no. 4, Oct. – Dec., 1977
5516:, vol. 95, no. 3, Jul. – Sep., 1975
5257:Causality: The Central Philosophy of Buddhism
4899:
4845:
4836:
4801:
4686:
4404:
4389:
1592:
1445:that leads to rebirth in the six realms. The
1009:
326:
272:
160:
149:
134:
121:
119:
104:
97:
7128:Basic points unifying Theravāda and Mahāyāna
6290:Dhammapada Verse 128 Suppabuddhasakya Vatthu
6001:
5810:
5801:
5295:
5098:
5012:
4464:
3948:
3683:
3656:
3122:
2995:
2779:natural results of certain kinds of action."
2143:as a means to purify vast amounts of karma.
2055:texts from within a religion or faith system
1888:
246:
6311:, Asian Philosophy, Vol. 8 No. 1 Mar.1998.
5956:
5954:
5747:
5690:
5662:
5622:
5243:Huntington, John C.; Bangdel, Dina (2003),
4827:
4818:
4680:Mindfulness: A Practical Guide to Awakening
3381:
3333:
3306:
2845:MMK (XVII.6), cited in Dargyay, 1986, p.170
201:
6353:
6339:
5819:
5272:
5263:
5251:
5233:
5103:. Portland, Oregon: Sussex Academic Press.
4962:
4945:
4933:
4881:
4621:
4365:
4338:
4091:
4079:
4067:
3809:
3530:
3489:
3450:
3154:
3139:
2908:
2397:, action which leads to consequences. The
2324:In common Tibetan common speech, the term
1755:
1480:
1395:In later Buddhism, the basic idea is that
1124:The metaphor is derived from agriculture:
1016:
1002:
340:
82:
75:
5973:
5971:
5768:Boeddhisme. Stichter, scholen en systemen
5547:
5529:
5520:
5511:
5394:
5291:, Oxford University Press, Kindle Edition
4677:
4671:One Dharma: The Emerging Western Buddhism
4668:
4271:
4259:
4247:
4232:
4220:
4208:
4193:
3877:
3862:
3788:
2084:Learn how and when to remove this message
1628:
1528:
1517:and good rebirth, but does not result in
6101:
6047:
5951:
5890:
5881:
5765:
5623:Padma, Sree; Barber, A.W., eds. (2009),
5523:Journal of the American Oriental Society
5514:Journal of the American Oriental Society
5493:
5464:
5410:
5376:
5161:
5152:
5143:
5134:
5116:
5107:
5083:A History of Indian Philosophy, Volume 4
5080:
4982:
4704:
4314:
4299:
4178:
3979:
3975:
3850:
3749:
3734:
3698:
3668:
3629:
3506:
3477:
3369:
3294:
3282:
3267:
3255:
3243:
3210:
3105:
3031:
2944:
2156:Modern interpretations and controversies
2028:
1991:(Fundamental Verses on the Middle Way):
1977:
1607:
1139:
8315:Banishment of Buddhist monks from Nepal
6070:
6068:
5937:
5886:(Kindle ed.), Taylor & Francis
5864:
5846:
5693:The Law of Karma: A Philosophical Study
5565:
5349:
5340:
5331:
5229:(2nd ed.), Macmillan Reference USA
5170:
5099:Fowler, Jeaneane; Fowler, Merv (2009).
5089:
5062:
5039:
5021:
5003:
4924:
4804:"Misunderstandings of The Law of Kamma"
4761:
4491:
4479:
4326:
4154:
3983:
3901:
3764:
3426:
3318:
3084:
3050:
3019:
2881:
2772:Not a system of reward and punishment:
1783:
9006:
8518:List of Buddhist architecture in China
5989:
5968:
5899:
5872:
5855:
5837:
5828:
5813:Journal of Contemplative Psychotherapy
5756:
5748:Rhys Davids, Caroline Augusta (2007),
5708:
5604:
5498:, State University of New York Press,
5379:"The Problem of Precanonical Buddhism"
5358:
5224:
5206:
5188:
5179:
5125:
5067:, State University of New York Press,
5026:, State University of New York Press,
4515:
4503:
4377:
4353:
4283:
4118:
4052:
3963:
3933:
3916:
3826:
3776:
3722:
3710:
3641:
3617:
3605:
3518:
3462:
3438:
3405:
3393:
3345:
3231:
3193:
3181:
3166:
3067:
2576:
2160:
1258:The cycle of rebirth is determined by
1043:refers to action driven by intention (
6334:
6281:Misunderstandings of the Law of Kamma
5820:Smith, Huston; Novak, Philip (2009),
5726:
5430:
5313:
5284:
5266:The Principles of Buddhist Psychology
5048:
4995:
4728:A Complete Guide to the Buddhist Path
4630:
4554:
4452:
4440:
4142:
4130:
4103:
4011:
3554:
3542:
3357:
3007:
2983:
2971:
2923:
1883:
1707:, gives three definitions of karma:
1448:twelve links of dependent origination
229:
6065:
5963:The Twelve Links – Part 2 of 5 (PDF)
5777:Studien zum Jainismus und Buddhismus
5653:
5631:
5627:, State University of New York Press
5484:
5304:
5015:The Princeton Dictionary of Buddhism
4918:
4771:Padmakara Translation Group (1994),
4743:
4689:Luminous Mind: The Way of the Buddha
4615:
4166:
3999:
2956:
2146:
2037:
1840:
1340:Karma leads to future consequences,
6136:. Oxford: Oxford University Press.
6082:. Translated by Thanissaro Bhikkhu.
5930:Thanissaro Bhikkhu, trans. (1997).
5644:
5552:, Munshiram Manoharlal Publishers,
5442:
5288:Buddhism: A Very Short Introduction
4810:, www.buddhanet.net, archived from
4726:Khenchen Konchog Gyaltshen (2009),
4539:
4527:
4040:
4023:
3987:
2654:Wholesome and unwholesome actions:
2006:
1525:, the ultimate goal of the Buddha.
13:
8305:Silk Road transmission of Buddhism
6115:. University of California Press.
6090:
5815:, no. 4, The Naropa Institute
5534:, University of California Press,
4788:, First University Press Edition,
4640:Dzongsar Jamyang Khyentse (2012),
4568:
2245:Index of Buddhism-related articles
1788:
1701:Another important exposition, the
1663:Vaibhāṣika-Sarvāstivādin tradition
1464:
1224:). The cycle of rebirth is called
467:Decline in the Indian subcontinent
462:Silk Road transmission of Buddhism
14:
9025:
6327:, Chapter IV of The Great Chariot
6205:
6102:Neufeldt, Ronald W., ed. (1986),
6055:"Acintita Sutta: Unconjecturable"
5634:The Sautrantika Theory of Seeds (
5593:, London: Oxford University Press
5370:Karma: An Anthropological Inquiry
5268:, Delhi: Sri Satguru Publications
5234:Huntington, Clair W. Jr. (1986),
1242:(knowledge), and the stilling of
1234:can be attained by following the
8986:
8976:
8975:
8533:Thai temple art and architecture
8278:Huichang persecution of Buddhism
6518:Iconography in Laos and Thailand
6384:
6371:
6361:
5831:Earliest Buddhism and Madhyamaka
5822:Buddhism: A Concise Introduction
5766:Schumann, Hans Wolfgang (1997),
5568:The Making of Buddhist Modernism
5372:, University of California Press
5004:Buswell, Robert E., ed. (2004),
4775:, HarperCollins Publishers India
4739:, Broadway Books, Kindle Edition
3883:
2870:Padmakara Translation Group 1994
2839:
2564:
2551:
2533:
2523:
2505:
2495:
2240:Development of Karma in Buddhism
2042:
1719:, both of which mean "activity";
1599:Development of Karma in Buddhism
983:
402:
6385:
6029:
5979:"Karma | Encyclopedia.com"
5924:
5081:Dasgupta, Surendranath (1991),
4784:The Words of My Perfect Teacher
4773:The Words of My Perfect teacher
4673:, HarperCollins, Kindle Edition
4574:
2830:
2821:
2801:
2766:
2754:
2711:
2677:
2667:
2648:
2621:
2612:
2602:
2476:
2463:
2453:
2437:
2425:
2404:
2375:
2366:
2353:
2340:
2331:
2177:Karma theory and social justice
1535:Anatta and moral responsibility
8523:Japanese Buddhist architecture
8325:Sinhalese Buddhist nationalism
7405:Seven Factors of Enlightenment
6596:Places where the Buddha stayed
5917:
5695:, University of Hawaii Press,
5605:Norgay, Khenpo Tenzin (2014),
5548:McDermott, James Paul (1984),
4895:(Kindle ed.), Grove Press
3567:Dzongsar Jamyang Khyentse 2012
2571:Mūlamadhyamakavṛtty-Akutobhayā
2318:
2001:Mūlamadhyamakavṛtty-Akutobhayā
1504:four incomprehensible subjects
1:
8538:Tibetan Buddhist architecture
6219:, Surendranath Dasgupta, 1940
6111:Gananath Obeyesekere (2002).
5932:Nibbedhika Sutta: Penetrative
5587:A Sanskrit-English Dictionary
5264:Kalupahana, David J. (1992),
5153:Gombrich, Richard F. (1997),
5135:Gombrich, Richard F. (1991),
5094:, B.R. Publishing Corporation
5022:Chapple, Christopher (1986),
4963:Bronkhorst, Johannes (2000),
4946:Bronkhorst, Johannes (1998),
4682:, Sounds True, Kindle Edition
2852:
2062:that critically analyze them.
1494:Parable of the Poisoned Arrow
1417:("thirst", "craving") create
1335:
1262:, literally "action". In the
1082:derives from the verbal root
8295:Buddhism and the Roman world
8271:Decline of Buddhism in India
8266:History of Buddhism in India
6366: Topics in
6016:"Wings to Awakening: Part I"
5891:Williams, Paul, ed. (2005),
5847:Waldron, William S. (2003),
5824:(Kindle ed.), HarperOne
5761:, Cambridge University Press
5377:Lindtner, Christian (1997),
5314:Kragh, Ulrich Timme (2006),
5280:, University of Hawaii Press
5259:, University of Hawaii Press
5207:Harvey, Brian Peter (2000),
5189:Harvey, Brian Peter (1995),
5184:, Cambridge University Press
5044:, Cambridge University Press
5017:, Princeton University Press
4832:, Shambhala, Kindle Edition.
4660:Geshe Tashi Tsering (2005),
2389:, the most important of the
1962:after the seventh stage (S.
1859:paracanonical Theravāda text
1729:The 4th century philosopher
1270:refers to actions driven by
1058:
665:Buddhist Paths to liberation
7:
7493:Twenty-two vows of Ambedkar
7233:
5877:, Columbia University Press
5860:, Columbia University Press
5691:Reichenbach, Bruce (1990),
5570:, Oxford University Press,
4737:Awakening the Buddha Within
3593:, Kindle Locations 860-866.
2561:, referenced by Bronkhorst.
2212:
1970:
1356:The "law of karma" applies
1310:And according to Gombrich,
1302:According to Peter Harvey,
352:
304:
282:
258:
221:
211:
187:
161:
135:
105:
83:
61:
10:
9030:
8443:The unanswerable questions
6217:Buddhist Philosophy, Kamma
5906:Journal of Buddhist Ethics
5566:McMahan, David L. (2008),
5343:History of Indian Buddhism
5300:, Sri Satguru Publications
5162:Gombrich, Richard (2009),
5144:Gombrich, Richard (1996),
4678:Goldstein, Joseph (2013),
4669:Goldstein, Joseph (2011),
4563:
3360:, Kindle Location 794-797.
2894:Lichter & Epstein 1983
2588:Journal of Buddhist Ethics
2010:
1844:
1666:
1632:
1612:
1596:
1593:Within Buddhist traditions
1532:
1487:
1190:
1183:, shows us the way out of
1133:Buddhist understanding of
1100:, "effect" or "result" of
18:
8971:
8923:
8838:
8753:
8528:Buddhist temples in Korea
8451:
8353:
8236:
7933:
7861:
7688:
7561:
7501:
7136:
7091:Chinese Esoteric Buddhism
7002:
6994:Three planes of existence
6942:
6787:
6679:
6609:
6601:Buddha in world religions
6463:
6408:
6380:
6229:Essential Points on Karma
5934:, AN 6.63, PTS: A iii 410
5757:Samuel, Geoffrey (2010),
5649:, Oxford University Press
5584:Monier-Williams (1964) ,
5425:10.1080/09552369908575487
5350:Lamotte, Etienne (2001),
5341:Lamotte, Etienne (1988),
5332:Lamotte, Etienne (1987),
5130:, Oxford University Press
5121:, Oxford University Press
5112:, Oxford University Press
5108:Garfield, Jay L. (1995),
5101:Chanting in the Hillsides
5008:, Macmillan Reference USA
4929:, Jain Publishing Company
4864:Thrangu Rinpoche (2012),
4855:Thrangu Rinpoche (2001),
4753:Mingyur Rinpoche (2007),
4717:Khandro Rinpoche (2003),
4646:, Shambala Publications,
2596:
2544:, p.26-28, on "redeath" (
2122:
2013:Karma in Tibetan Buddhism
1889:Indian Yogācāra tradition
1554:) or in future lives (P.
1437:. If we can overcome our
1405:("disturbing emotions"),
374:
360:
341:
334:
320:
297:
290:
273:
266:
247:
240:
202:
195:
176:
169:
150:
143:
122:
120:
113:
98:
91:
76:
69:
50:
43:
35:
28:
8310:Persecution of Buddhists
7531:Four stages of awakening
6912:Three marks of existence
6498:Physical characteristics
6324:Karma, Cause, and Effect
6322:Longchenpa (1308–1364),
5960:Thubten Chodron (1993).
5900:Wright, Dale S. (2004),
5838:Vetter, Tilmann (1988),
5665:Philosophy East and West
5632:Park, Changhwan (2007),
5396:10.1558/bsrv.v14i2.14851
5336:, Asian Humanities Press
5278:Ethics in Early Buddhism
5238:, University of Michigan
5227:Encyclopedia of Religion
5182:Introduction to Buddhism
5040:Collins, Steven (1999),
5006:Encyclopedia of Buddhism
4925:Akizuki, Ryōmin (1990),
4780:Patrul Rinpoche (2011),
4766:, Rodale, Kindle Edition
4762:Moffitt, Philip (2008),
4757:, Harmony Kindle Edition
4664:, Wisdom, Kindle Edition
4465:Fowler & Fowler 2009
3839:Schmithausen et al. 1981
3684:Buswell & Lopez 2013
3657:Buswell & Lopez 2013
2741:this/that conditionality
2735:this/that conditionality
2720:: "Unlike the theory of
2312:
2235:Consciousness (Buddhism)
1253:
1055:, the cycle of rebirth.
7673:Ten principal disciples
6556:(aunt, adoptive mother)
6134:Foundations of Buddhism
6080:www.accesstoinsight.org
6059:www.accesstoinsight.org
6023:www.accesstoinsight.org
5882:Williams, Paul (2002),
5873:Watson, Burton (1993),
5856:Walser, Joseph (2005),
5383:Buddhist Studies Review
5164:What the Buddha Thought
5128:Foundations of Buddhism
5126:Gethin, Rupert (1998),
4904:, Wisdom Publications,
4891:Walpola Rahula (2007),
4875:The Essence of Buddhism
4873:Traleg Kyabgon (2001),
4735:Lama Surya Das (1997),
2559:Das Erwachen des Buddha
2372:Sutta-nipata verse 1366
2262:(Dependent Origination)
1756:Dārṣṭāntika-Sautrāntika
1585:) and vocal action (S.
1443:chain of causal effects
1031:(Sanskrit: कर्म, Pāli:
685:Philosophical reasoning
8383:Buddhism and democracy
7896:Tibetan Buddhist canon
7891:Chinese Buddhist canon
7123:Pre-sectarian Buddhism
7118:Early Buddhist schools
6235:What Is Reincarnation?
5946:Overview of Kalachakra
5865:Wardner, A.K. (1970),
5727:Ryose, Wataru (1987),
5654:Reat, N. Ross (1998),
5645:Ray, Reginald (1999),
5465:Lusthaus, Dan (2002),
5443:Loy, David R. (2008),
5285:Keown, Damien (2000),
5180:Harvey, Peter (1990),
5139:, Motilall Banarsidass
5049:Conze, Edward (1967),
4893:What the Buddha Taught
4846:Thubten Jinpa (2014),
4837:Sonam Rinchen (2006),
4802:P. A. Payutto (1993),
4687:Kalu Rinpoche (1993),
3557:, Kindle loc. 794-796.
2485:Aggi-Vacchagotta Sutta
2391:early Buddhist schools
2113:about karma is called
2033:
1997:
1948:
1781:
1722:formal vinaya conduct;
1688:
1635:Pre-sectarian Buddhism
1629:Pre-sectarian Buddhism
1529:Within the Pali suttas
1521:, and liberation from
1366:
1354:
1330:
1317:
1315:psychological process.
1308:
1300:
1157:
1148:or "Wheel of Life" in
1130:
1122:
452:Pre-sectarian Buddhism
367:
327:
8393:Eight Consciousnesses
6503:Life of Buddha in art
6306:Richard King (1998),
6237:, by Alexander Berzin
5658:, Motilal Banarsidass
5485:Macy, Joanna (1991),
5436:The Story of Buddhism
5359:Langer, Rita (2007),
5305:Kopf, Gereon (2001),
5085:, Motilal Banarsidass
4941:, Motilal Banarsidass
4744:Leif, Judith (2009),
4631:Dōgen, Kigen (1975),
4624:The Four Noble Truths
4417:Thrangu Rinpoche 2012
3579:Khandro Rinpoche 2003
3441:, p. 52, note 8.
2058:without referring to
2029:East Asian traditions
1993:
1978:Mādhyamaka philosophy
1932:
1776:
1680:
1608:Early Indian Buddhism
1581:), bodily action (S.
1358:
1350:
1322:
1312:
1304:
1290:
1238:. This path leads to
1206:driven by ignorance (
1143:
1126:
1118:
720:Aids to Enlightenment
545:Dependent Origination
8870:East Asian religions
8300:Buddhism in the West
7871:Early Buddhist texts
7486:Four Right Exertions
6952:Ten spiritual realms
6445:Noble Eightfold Path
6197:Ringu Tulku (2005).
5983:www.encyclopedia.com
5743:on November 16, 2014
5709:Ronkin, Noa (2005),
5656:The Salistamba Sutra
5024:Karma and Creativity
4935:Bronkhorst, Johannes
4828:Ringu Tulku (2012),
4819:Ringu Tulku (2005),
4443:, pp. 142, 149.
4429:Patrul Rinpoche 2011
2066:improve this article
1988:Mūlamadhyamakakārikā
1928:Karmasiddhiprakaraṇa
1795:Theravāda Abhidhamma
1784:Theravādin tradition
1441:, then we break the
1181:Noble Eightfold Path
1104:. A similar term is
690:Devotional practices
513:Noble Eightfold Path
376:Glossary of Buddhism
8993:Religion portal
8740:Temple of the Tooth
8619:Jaya Sri Maha Bodhi
7658:Upāsaka and Upāsikā
7151:Bodhipakkhiyādhammā
6934:Two truths doctrine
6754:Mahapajapati Gotamī
6554:Mahapajapati Gotamī
6241:Understanding Karma
6178:Geshe Sonam Rinchen
6172:The Meaning of Life
5471:, RoutledgeCurzon,
4622:Dalai Lama (1998),
4431:, pp. 264–265.
4250:, pp. 109–111.
4211:, pp. 426–427.
4169:, pp. 234–236.
4026:, pp. 374–377.
3620:, pp. 153–154.
3591:Walpola Rahula 2007
3545:, pp. 794–796.
3169:, pp. 119–120.
3125:, pp. 206–207.
2792:limitless effects."
2627:Karma and samsara:
2385:, a subsect of the
2161:Social conditioning
2116:Baizhang's Wild Fox
1772:saṃtatipaṇāmaviśeṣa
1455:lead to rebirth in
1453:disturbing emotions
1399:actions, driven by
990:Buddhism portal
863:Buddhism by country
625:Sanskrit literature
8915:Western philosophy
8513:Dzong architecture
8335:Vipassana movement
8330:Buddhist modernism
7758:Emperor Wen of Sui
7526:Pratyekabuddhayāna
7459:Threefold Training
7261:Vipassana movement
6977:Hungry Ghost realm
6797:Avidyā (Ignorance)
6744:Puṇṇa Mantānīputta
6493:Great Renunciation
6488:Eight Great Events
6370:
6276:Thanissaro Bhikkhu
6257:Alexis sanderson,
6231:, by Jeffrey Kotyk
6192:This Precious Life
5996:What is Karma? p.2
5943:Alexander Berzin,
5309:, Psychology Press
4969:Studia Philologica
4814:on October 4, 2013
4719:This Precious Life
4405:Zopa Rinpoche 2004
4390:Kalu Rinpoche 1993
4329:, pp. 13, 35.
3986:, pp. 25–27;
2986:, p. 810-813.
2718:Thanissaro Bhikkhu
2266:Samsara (Buddhism)
2260:Pratitya-samutpada
2183:Buddhist modernism
2109:Zen's most famous
1924:Treatise on Action
1884:Mahayana tradition
1799:Abhidhamma Sangaha
1621:originated in the
1158:
477:Buddhist modernism
9014:Karma in Buddhism
9001:
9000:
8639:Om mani padme hum
8345:Women in Buddhism
8261:Buddhist councils
8131:Western countries
7919:Madhyamakālaṃkāra
7680:Shaolin Monastery
7257:Samatha-vipassanā
6867:Pratītyasamutpāda
6671:Metteyya/Maitreya
6589:
6581:
6573:
6565:
6557:
6549:
6541:
6418:Four Noble Truths
6122:978-0-520-23243-3
6096:Scholarly sources
6041:studybuddhism.com
5577:978-0-19-518327-6
5274:Kalupahana, David
5253:Kalupahana, David
4919:Scholarly sources
4795:978-0-300-16532-6
4653:978-1-61180-030-2
4616:Buddhist teachers
4557:, pp. 32–33.
4518:, pp. 89–90.
4419:, pp. 20–21.
4145:, pp. 39–40.
4055:, pp. 26–28.
3949:Schmithausen 1986
3725:, pp. 80–82.
3713:, pp. 50–52.
3701:, pp. 20–22.
3644:, pp. 79–80.
3632:, pp. 21–22.
3480:, pp. 88–92.
3285:, pp. 54–55.
3258:, pp. 65–66.
3234:, pp. 39–40.
3123:Schmithausen 1986
2996:Klostermaier 1986
2926:, pp. 36–37.
2381:For example, the
2288:Karma in Hinduism
2147:Nichiren Buddhism
2094:
2093:
2086:
2060:secondary sources
1847:Transfer of merit
1841:Transfer of merit
1411:("volition"), or
1204:successive cycles
1026:
1025:
508:Four Noble Truths
381:
380:
9021:
8991:
8990:
8979:
8978:
8818:Sacred languages
8666:Maya Devi Temple
8629:Mahabodhi Temple
8433:Secular Buddhism
8398:Engaged Buddhism
7238:
7086:Tibetan Buddhism
7037:Vietnamese Thiền
6636:Mahāsthāmaprāpta
6587:
6579:
6571:
6563:
6555:
6547:
6539:
6388:
6387:
6375:
6365:
6355:
6348:
6341:
6332:
6331:
6188:Khandro Rinpoche
6126:
6107:
6084:
6083:
6072:
6063:
6062:
6051:
6045:
6044:
6037:"What Is Karma?"
6033:
6027:
6026:
6020:
6012:
5999:
5993:
5987:
5986:
5975:
5966:
5958:
5949:
5941:
5935:
5928:
5912:
5896:
5887:
5884:Buddhist Thought
5878:
5869:
5861:
5852:
5843:
5834:
5825:
5816:
5807:
5798:
5771:
5762:
5753:
5744:
5742:
5735:
5723:
5705:
5687:
5659:
5650:
5641:
5628:
5619:
5601:
5600:
5598:
5592:
5580:
5562:
5544:
5526:
5517:
5508:
5490:
5481:
5461:
5450:
5439:
5432:Lopez, Donald S.
5427:
5413:Asian Philosophy
5407:
5398:
5373:
5364:
5355:
5346:
5337:
5328:
5310:
5301:
5292:
5281:
5269:
5260:
5248:
5239:
5230:
5221:
5203:
5185:
5176:
5167:
5158:
5149:
5140:
5131:
5122:
5113:
5104:
5095:
5086:
5077:
5059:
5058:, Bruno Cassirer
5057:
5045:
5036:
5018:
5009:
5000:
4992:
4979:
4977:
4959:
4942:
4930:
4914:
4896:
4887:
4878:
4869:
4860:
4851:
4842:
4833:
4824:
4815:
4798:
4787:
4776:
4767:
4758:
4749:
4740:
4731:
4722:
4713:
4706:Kamenetz, Rodger
4701:
4683:
4674:
4665:
4656:
4636:
4627:
4611:
4594:
4558:
4552:
4543:
4537:
4531:
4525:
4519:
4513:
4507:
4501:
4495:
4489:
4483:
4477:
4468:
4462:
4456:
4450:
4444:
4438:
4432:
4426:
4420:
4414:
4408:
4402:
4393:
4387:
4381:
4375:
4369:
4363:
4357:
4351:
4342:
4336:
4330:
4324:
4318:
4312:
4303:
4297:
4291:
4281:
4275:
4269:
4263:
4257:
4251:
4245:
4236:
4230:
4224:
4218:
4212:
4206:
4197:
4191:
4182:
4176:
4170:
4164:
4158:
4152:
4146:
4140:
4134:
4128:
4122:
4116:
4107:
4101:
4095:
4089:
4083:
4077:
4071:
4065:
4056:
4050:
4044:
4038:
4027:
4021:
4015:
4009:
4003:
3997:
3991:
3973:
3967:
3961:
3952:
3946:
3937:
3931:
3920:
3914:
3905:
3899:
3890:
3887:
3881:
3875:
3866:
3860:
3854:
3848:
3842:
3836:
3830:
3824:
3813:
3807:
3792:
3786:
3780:
3774:
3768:
3762:
3753:
3747:
3738:
3732:
3726:
3720:
3714:
3708:
3702:
3696:
3687:
3681:
3672:
3666:
3660:
3654:
3645:
3639:
3633:
3627:
3621:
3615:
3609:
3603:
3594:
3588:
3582:
3576:
3570:
3564:
3558:
3552:
3546:
3540:
3534:
3528:
3522:
3516:
3510:
3504:
3493:
3487:
3481:
3475:
3466:
3460:
3454:
3448:
3442:
3436:
3430:
3424:
3409:
3403:
3397:
3391:
3385:
3382:Ringu Tulku 2005
3379:
3373:
3367:
3361:
3355:
3349:
3343:
3337:
3334:Reichenbach 1990
3331:
3322:
3316:
3310:
3307:Reichenbach 1988
3304:
3298:
3292:
3286:
3280:
3271:
3265:
3259:
3253:
3247:
3241:
3235:
3229:
3214:
3208:
3197:
3191:
3185:
3179:
3170:
3164:
3158:
3152:
3143:
3137:
3126:
3120:
3109:
3103:
3088:
3082:
3071:
3065:
3054:
3048:
3035:
3029:
3023:
3017:
3011:
3005:
2999:
2993:
2987:
2981:
2975:
2969:
2960:
2954:
2948:
2942:
2927:
2921:
2912:
2906:
2897:
2891:
2885:
2879:
2873:
2867:
2846:
2843:
2837:
2834:
2828:
2825:
2809:
2805:
2799:
2770:
2764:
2758:
2752:
2724:— which led the
2722:linear causality
2715:
2709:
2683:Seed and fruit:
2681:
2675:
2671:
2665:
2652:
2646:
2625:
2619:
2616:
2610:
2606:
2591:
2580:
2574:
2568:
2562:
2557:Tilmann Vetter,
2555:
2549:
2537:
2531:
2527:
2521:
2509:
2503:
2499:
2493:
2480:
2474:
2467:
2461:
2457:
2451:
2441:
2435:
2429:
2423:
2408:
2402:
2379:
2373:
2370:
2364:
2357:
2351:
2344:
2338:
2335:
2329:
2322:
2293:Karma in Jainism
2282:Indian religions
2271:Secular Buddhism
2255:Merit (Buddhism)
2230:Anantarika-karma
2089:
2082:
2078:
2075:
2069:
2046:
2045:
2038:
2007:Tibetan Buddhism
1973:
1760:The Dārṣṭāntika-
1692:Abhidharmahṛdaya
1548:Anguttara Nikaya
1481:Liberation from
1286:Anguttara Nikaya
1282:Nibbedhika Sutta
1112:or "cooking" of
1066:(Sanskrit, also
1018:
1011:
1004:
988:
987:
715:Sublime abidings
406:
383:
382:
370:
355:
344:
343:
330:
315:
300:
299:
285:
278:
277:
261:
250:
249:
236:
235:
233:
228:
224:
214:
190:
179:
178:
164:
153:
152:
138:
127:
126:
125:
124:
108:
101:
100:
86:
79:
78:
64:
53:
52:
26:
25:
9029:
9028:
9024:
9023:
9022:
9020:
9019:
9018:
9004:
9003:
9002:
8997:
8985:
8967:
8919:
8834:
8749:
8486:Ordination hall
8447:
8349:
8320:Buddhist crisis
8232:
7929:
7881:Mahayana sutras
7857:
7853:Thích Nhất Hạnh
7684:
7557:
7497:
7447:Bodhisattva vow
7132:
6998:
6938:
6897:Taṇhā (Craving)
6832:Five hindrances
6783:
6675:
6605:
6459:
6404:
6376:
6359:
6285:Prayudh Payutto
6225:, by Ken McLeod
6208:
6162:Primary sources
6123:
6093:
6091:Further reading
6088:
6087:
6074:
6073:
6066:
6053:
6052:
6048:
6035:
6034:
6030:
6018:
6014:
6013:
6002:
5994:
5990:
5977:
5976:
5969:
5959:
5952:
5942:
5938:
5929:
5925:
5920:
5915:
5875:The Lotus Sutra
5867:Indian Buddhism
5787:
5740:
5733:
5721:
5703:
5677:10.2307/1399118
5617:
5596:
5594:
5590:
5578:
5560:
5542:
5506:
5479:
5459:
5438:, HarperCollins
5326:
5219:
5201:
5075:
5055:
5034:
4975:
4921:
4912:
4796:
4699:
4654:
4618:
4609:
4597:
4592:
4580:
4577:
4571:
4569:Printed sources
4566:
4561:
4553:
4546:
4538:
4534:
4526:
4522:
4514:
4510:
4502:
4498:
4490:
4486:
4478:
4471:
4463:
4459:
4451:
4447:
4439:
4435:
4427:
4423:
4415:
4411:
4403:
4396:
4388:
4384:
4376:
4372:
4366:Huntington 1986
4364:
4360:
4352:
4345:
4339:Bronkhorst 2000
4337:
4333:
4325:
4321:
4313:
4306:
4298:
4294:
4282:
4278:
4270:
4266:
4258:
4254:
4246:
4239:
4231:
4227:
4219:
4215:
4207:
4200:
4192:
4185:
4177:
4173:
4165:
4161:
4153:
4149:
4141:
4137:
4133:, pp. 3–4.
4129:
4125:
4121:, p. 5100.
4117:
4110:
4102:
4098:
4092:Bronkhorst 1998
4090:
4086:
4080:Bronkhorst 1998
4078:
4074:
4068:Bronkhorst 1998
4066:
4059:
4051:
4047:
4039:
4030:
4022:
4018:
4010:
4006:
3998:
3994:
3974:
3970:
3962:
3955:
3947:
3940:
3932:
3923:
3915:
3908:
3900:
3893:
3888:
3884:
3876:
3869:
3861:
3857:
3849:
3845:
3837:
3833:
3825:
3816:
3810:Bronkhorst 1993
3808:
3795:
3787:
3783:
3775:
3771:
3763:
3756:
3748:
3741:
3733:
3729:
3721:
3717:
3709:
3705:
3697:
3690:
3682:
3675:
3667:
3663:
3655:
3648:
3640:
3636:
3628:
3624:
3616:
3612:
3604:
3597:
3589:
3585:
3577:
3573:
3565:
3561:
3553:
3549:
3541:
3537:
3531:Kalupahana 1975
3529:
3525:
3517:
3513:
3505:
3496:
3490:Kalupahana 1975
3488:
3484:
3476:
3469:
3461:
3457:
3451:Bronkhorst 1998
3449:
3445:
3437:
3433:
3425:
3412:
3404:
3400:
3392:
3388:
3380:
3376:
3368:
3364:
3356:
3352:
3344:
3340:
3332:
3325:
3317:
3313:
3305:
3301:
3293:
3289:
3281:
3274:
3266:
3262:
3254:
3250:
3242:
3238:
3230:
3217:
3209:
3200:
3192:
3188:
3180:
3173:
3165:
3161:
3155:Bronkhorst 1998
3153:
3146:
3140:Bronkhorst 1998
3138:
3129:
3121:
3112:
3104:
3091:
3083:
3074:
3066:
3057:
3049:
3038:
3030:
3026:
3018:
3014:
3006:
3002:
2994:
2990:
2982:
2978:
2970:
2963:
2955:
2951:
2943:
2930:
2922:
2915:
2909:Kalupahana 1992
2907:
2900:
2892:
2888:
2880:
2876:
2868:
2859:
2855:
2850:
2849:
2844:
2840:
2835:
2831:
2826:
2822:
2812:
2806:
2802:
2771:
2767:
2759:
2755:
2716:
2712:
2682:
2678:
2672:
2668:
2653:
2649:
2626:
2622:
2617:
2613:
2607:
2603:
2599:
2594:
2581:
2577:
2569:
2565:
2556:
2552:
2538:
2534:
2528:
2524:
2510:
2506:
2500:
2496:
2481:
2477:
2468:
2464:
2458:
2454:
2442:
2438:
2430:
2426:
2409:
2405:
2380:
2376:
2371:
2367:
2358:
2354:
2345:
2341:
2336:
2332:
2323:
2319:
2315:
2310:
2215:
2179:
2163:
2158:
2149:
2125:
2090:
2079:
2073:
2070:
2063:
2047:
2043:
2036:
2031:
2015:
2009:
1980:
1944:vijñāna-santāna
1891:
1886:
1849:
1843:
1791:
1789:Canonical texts
1786:
1758:
1736:Abhidharma-kośa
1675:
1665:
1659:its own right.
1649:"the deathless"
1637:
1631:
1617:The concept of
1615:
1610:
1601:
1595:
1537:
1531:
1496:
1486:
1467:
1465:Complex process
1338:
1256:
1218:), and hatred (
1193:
1138:
1061:
1022:
982:
975:
974:
865:
855:
854:
805:
795:
794:
760:
750:
749:
655:
645:
644:
615:Mahayana Sutras
595:
585:
584:
525:Five Aggregates
503:
502:
482:
481:
472:Later Buddhists
437:
345:
309:
301:
279:
251:
226:
204:
180:
154:
128:
102:
80:
54:
30:
29:Translations of
24:
17:
12:
11:
5:
9027:
9017:
9016:
8999:
8998:
8996:
8995:
8983:
8972:
8969:
8968:
8966:
8965:
8960:
8955:
8950:
8945:
8940:
8935:
8929:
8927:
8921:
8920:
8918:
8917:
8912:
8907:
8902:
8897:
8892:
8887:
8882:
8877:
8872:
8867:
8866:
8865:
8860:
8850:
8844:
8842:
8836:
8835:
8833:
8832:
8831:
8830:
8825:
8815:
8810:
8805:
8800:
8795:
8790:
8785:
8780:
8775:
8770:
8765:
8759:
8757:
8751:
8750:
8748:
8747:
8742:
8737:
8736:
8735:
8730:
8725:
8720:
8715:
8705:
8700:
8695:
8690:
8685:
8684:
8683:
8678:
8673:
8668:
8663:
8653:
8648:
8643:
8642:
8641:
8631:
8626:
8621:
8616:
8615:
8614:
8609:
8604:
8599:
8594:
8584:
8579:
8574:
8569:
8564:
8559:
8554:
8553:
8552:
8550:Greco-Buddhist
8542:
8541:
8540:
8535:
8530:
8525:
8520:
8515:
8510:
8505:
8504:
8503:
8501:Burmese pagoda
8493:
8488:
8483:
8478:
8473:
8468:
8457:
8455:
8449:
8448:
8446:
8445:
8440:
8435:
8430:
8425:
8420:
8415:
8410:
8405:
8400:
8395:
8390:
8385:
8380:
8375:
8370:
8365:
8359:
8357:
8351:
8350:
8348:
8347:
8342:
8337:
8332:
8327:
8322:
8317:
8312:
8307:
8302:
8297:
8292:
8291:
8290:
8283:Greco-Buddhism
8280:
8275:
8274:
8273:
8263:
8258:
8253:
8248:
8242:
8240:
8234:
8233:
8231:
8230:
8229:
8228:
8223:
8218:
8216:United Kingdom
8213:
8208:
8203:
8198:
8193:
8188:
8183:
8178:
8173:
8168:
8163:
8161:Czech Republic
8158:
8153:
8148:
8143:
8138:
8128:
8127:
8126:
8121:
8111:
8110:
8109:
8099:
8098:
8097:
8092:
8082:
8077:
8072:
8067:
8062:
8057:
8052:
8051:
8050:
8040:
8035:
8025:
8020:
8015:
8010:
8005:
8000:
7995:
7990:
7985:
7980:
7975:
7970:
7965:
7960:
7955:
7950:
7945:
7939:
7937:
7931:
7930:
7928:
7927:
7925:Abhidharmadīpa
7922:
7915:
7910:
7905:
7898:
7893:
7888:
7883:
7878:
7873:
7867:
7865:
7859:
7858:
7856:
7855:
7850:
7845:
7843:B. R. Ambedkar
7840:
7835:
7830:
7825:
7820:
7815:
7810:
7805:
7800:
7795:
7790:
7785:
7780:
7775:
7770:
7765:
7763:Songtsen Gampo
7760:
7755:
7750:
7745:
7740:
7735:
7730:
7725:
7720:
7715:
7710:
7705:
7700:
7694:
7692:
7686:
7685:
7683:
7682:
7677:
7676:
7675:
7665:
7660:
7655:
7650:
7645:
7640:
7639:
7638:
7628:
7623:
7618:
7613:
7608:
7603:
7598:
7593:
7588:
7583:
7578:
7573:
7567:
7565:
7559:
7558:
7556:
7555:
7554:
7553:
7548:
7543:
7538:
7528:
7523:
7518:
7513:
7507:
7505:
7499:
7498:
7496:
7495:
7490:
7489:
7488:
7478:
7477:
7476:
7471:
7466:
7456:
7455:
7454:
7449:
7444:
7442:Eight precepts
7439:
7429:
7428:
7427:
7422:
7417:
7412:
7402:
7401:
7400:
7390:
7385:
7380:
7379:
7378:
7373:
7368:
7358:
7353:
7348:
7343:
7338:
7337:
7336:
7331:
7321:
7316:
7315:
7314:
7309:
7304:
7299:
7294:
7289:
7284:
7279:
7274:
7269:
7264:
7254:
7249:
7244:
7239:
7230:
7220:
7215:
7213:Five Strengths
7210:
7205:
7200:
7195:
7190:
7185:
7180:
7179:
7178:
7173:
7168:
7163:
7153:
7148:
7142:
7140:
7134:
7133:
7131:
7130:
7125:
7120:
7115:
7110:
7105:
7104:
7103:
7098:
7093:
7088:
7078:
7077:
7076:
7071:
7066:
7061:
7056:
7051:
7046:
7041:
7040:
7039:
7034:
7029:
7024:
7008:
7006:
7000:
6999:
6997:
6996:
6991:
6990:
6989:
6984:
6979:
6974:
6969:
6964:
6954:
6948:
6946:
6940:
6939:
6937:
6936:
6931:
6930:
6929:
6924:
6919:
6909:
6904:
6899:
6894:
6889:
6884:
6879:
6874:
6869:
6864:
6859:
6854:
6852:Mental factors
6849:
6844:
6839:
6834:
6829:
6824:
6819:
6814:
6809:
6804:
6799:
6793:
6791:
6785:
6784:
6782:
6781:
6776:
6771:
6766:
6761:
6756:
6751:
6746:
6741:
6736:
6731:
6726:
6721:
6716:
6711:
6706:
6704:Mahamoggallāna
6701:
6696:
6691:
6685:
6683:
6677:
6676:
6674:
6673:
6668:
6663:
6658:
6653:
6648:
6643:
6638:
6633:
6628:
6627:
6626:
6619:Avalokiteśvara
6615:
6613:
6607:
6606:
6604:
6603:
6598:
6593:
6592:
6591:
6583:
6575:
6567:
6559:
6551:
6543:
6530:
6525:
6520:
6515:
6510:
6505:
6500:
6495:
6490:
6485:
6480:
6475:
6469:
6467:
6461:
6460:
6458:
6457:
6452:
6447:
6442:
6441:
6440:
6435:
6430:
6420:
6414:
6412:
6406:
6405:
6403:
6402:
6397:
6392:
6381:
6378:
6377:
6358:
6357:
6350:
6343:
6335:
6329:
6328:
6318:
6317:
6313:
6312:
6302:
6301:
6297:
6296:
6287:
6278:
6268:
6267:
6263:
6262:
6253:
6252:
6248:
6247:
6238:
6232:
6226:
6223:What is Karma?
6220:
6213:
6212:
6207:
6206:External links
6204:
6203:
6202:
6195:
6185:
6175:
6164:
6163:
6159:
6158:
6151:
6150:
6146:
6145:
6130:Gethin, Rupert
6127:
6121:
6108:
6098:
6097:
6092:
6089:
6086:
6085:
6064:
6046:
6028:
6000:
5988:
5967:
5950:
5936:
5922:
5921:
5919:
5916:
5914:
5913:
5897:
5888:
5879:
5870:
5862:
5853:
5844:
5835:
5826:
5817:
5808:
5799:
5785:
5772:
5763:
5754:
5752:, Davids Press
5745:
5724:
5719:
5706:
5701:
5688:
5671:(4): 399–410,
5660:
5651:
5642:
5629:
5620:
5616:978-1505587319
5615:
5602:
5581:
5576:
5563:
5558:
5545:
5540:
5527:
5518:
5509:
5504:
5491:
5482:
5477:
5462:
5458:978-0861715589
5457:
5440:
5428:
5408:
5374:
5365:
5356:
5347:
5338:
5329:
5324:
5311:
5302:
5293:
5282:
5270:
5261:
5249:
5240:
5231:
5222:
5217:
5204:
5199:
5186:
5177:
5168:
5159:
5150:
5141:
5132:
5123:
5114:
5105:
5096:
5087:
5078:
5073:
5060:
5046:
5037:
5032:
5019:
5010:
5001:
4993:
4980:
4960:
4943:
4931:
4920:
4917:
4916:
4915:
4910:
4897:
4888:
4879:
4870:
4861:
4852:
4843:
4834:
4825:
4816:
4799:
4794:
4777:
4768:
4759:
4750:
4741:
4732:
4723:
4714:
4702:
4697:
4684:
4675:
4666:
4657:
4652:
4637:
4628:
4617:
4614:
4613:
4612:
4607:
4595:
4590:
4576:
4573:
4572:
4570:
4567:
4565:
4562:
4560:
4559:
4544:
4532:
4520:
4508:
4496:
4494:, p. 174.
4484:
4482:, p. 198.
4469:
4457:
4455:, p. 239.
4445:
4433:
4421:
4409:
4394:
4392:, p. 204.
4382:
4370:
4358:
4356:, p. 130.
4343:
4331:
4319:
4304:
4302:, p. 194.
4292:
4276:
4274:, p. 462.
4272:McDermott 1977
4264:
4262:, p. 463.
4260:McDermott 1977
4252:
4248:McDermott 1984
4237:
4235:, p. 110.
4233:McDermott 1984
4225:
4223:, p. 168.
4221:McDermott 1980
4213:
4209:McDermott 1975
4198:
4196:, p. 424.
4194:McDermott 1975
4183:
4181:, p. 132.
4171:
4159:
4147:
4135:
4123:
4108:
4096:
4084:
4072:
4057:
4045:
4043:, p. 375.
4028:
4016:
4004:
3992:
3968:
3953:
3938:
3921:
3906:
3891:
3882:
3878:McDermott 1984
3867:
3865:, p. 175.
3863:McDermott 1980
3855:
3843:
3831:
3814:
3793:
3789:Goldstein 2011
3781:
3769:
3767:, p. 120.
3754:
3752:, p. 125.
3739:
3727:
3715:
3703:
3688:
3686:, p. 852.
3673:
3661:
3646:
3634:
3622:
3610:
3595:
3583:
3571:
3559:
3547:
3535:
3533:, p. 131.
3523:
3511:
3494:
3492:, p. 127.
3482:
3467:
3455:
3443:
3431:
3429:, p. 170.
3410:
3398:
3386:
3374:
3362:
3350:
3338:
3323:
3311:
3309:, p. 399.
3299:
3287:
3272:
3260:
3248:
3236:
3215:
3198:
3196:, p. 120.
3186:
3184:, p. 119.
3171:
3159:
3144:
3127:
3110:
3108:, p. 124.
3089:
3087:, p. 416.
3072:
3070:, p. xxi.
3055:
3053:, p. 712.
3036:
3024:
3012:
3000:
2988:
2976:
2961:
2959:, p. 141.
2949:
2928:
2913:
2911:, p. 166.
2898:
2896:, p. 232.
2886:
2874:
2872:, p. 101.
2856:
2854:
2851:
2848:
2847:
2838:
2829:
2819:
2818:
2811:
2810:
2800:
2798:
2797:
2793:
2784:
2780:
2776:
2765:
2753:
2749:Mandelbrot set
2710:
2708:
2707:
2699:
2676:
2666:
2664:
2663:
2659:
2647:
2645:
2644:
2640:
2636:
2632:
2620:
2611:
2600:
2598:
2595:
2593:
2592:
2575:
2563:
2550:
2532:
2522:
2504:
2494:
2475:
2462:
2452:
2436:
2424:
2403:
2374:
2365:
2352:
2339:
2330:
2316:
2314:
2311:
2309:
2308:
2301:
2300:
2296:
2295:
2290:
2284:
2283:
2279:
2278:
2276:Twelve Nidanas
2273:
2268:
2263:
2257:
2252:
2247:
2242:
2237:
2232:
2227:
2221:
2220:
2216:
2214:
2211:
2178:
2175:
2162:
2159:
2157:
2154:
2148:
2145:
2124:
2121:
2099:argued in his
2092:
2091:
2050:
2048:
2041:
2035:
2032:
2030:
2027:
2011:Main article:
2008:
2005:
1979:
1976:
1914:adhipati-phala
1890:
1887:
1885:
1882:
1845:Main article:
1842:
1839:
1790:
1787:
1785:
1782:
1757:
1754:
1752:philosophers.
1727:
1726:
1723:
1720:
1664:
1661:
1633:Main article:
1630:
1627:
1623:Vedic religion
1614:
1611:
1609:
1606:
1594:
1591:
1530:
1527:
1500:Acintita Sutta
1485:
1479:
1466:
1463:
1346:karmic results
1337:
1334:
1255:
1252:
1192:
1189:
1137:
1131:
1060:
1057:
1024:
1023:
1021:
1020:
1013:
1006:
998:
995:
994:
993:
992:
977:
976:
973:
972:
967:
962:
957:
952:
947:
942:
937:
932:
927:
922:
917:
912:
907:
902:
897:
892:
887:
882:
877:
872:
866:
861:
860:
857:
856:
853:
852:
847:
842:
837:
832:
827:
822:
817:
812:
806:
801:
800:
797:
796:
793:
792:
787:
782:
780:Pratyekabuddha
777:
772:
767:
761:
756:
755:
752:
751:
748:
747:
742:
737:
735:Buddhist chant
732:
727:
722:
717:
712:
707:
702:
697:
692:
687:
682:
677:
672:
667:
662:
656:
651:
650:
647:
646:
643:
642:
637:
632:
627:
622:
617:
612:
607:
602:
596:
593:Buddhist texts
591:
590:
587:
586:
583:
582:
577:
572:
567:
562:
557:
552:
547:
542:
537:
532:
527:
522:
521:
520:
510:
504:
501:
500:
495:
489:
488:
487:
484:
483:
480:
479:
474:
469:
464:
459:
454:
449:
444:
438:
433:
432:
429:
428:
427:
426:
421:
416:
408:
407:
399:
398:
392:
391:
379:
378:
372:
371:
364:
358:
357:
338:
332:
331:
324:
318:
317:
294:
288:
287:
270:
264:
263:
244:
238:
237:
199:
193:
192:
173:
167:
166:
147:
141:
140:
117:
111:
110:
95:
89:
88:
73:
67:
66:
47:
41:
40:
37:
33:
32:
15:
9:
6:
4:
3:
2:
9026:
9015:
9012:
9011:
9009:
8994:
8989:
8984:
8982:
8974:
8973:
8970:
8964:
8961:
8959:
8956:
8954:
8951:
8949:
8946:
8944:
8941:
8939:
8936:
8934:
8931:
8930:
8928:
8926:
8922:
8916:
8913:
8911:
8908:
8906:
8903:
8901:
8898:
8896:
8893:
8891:
8888:
8886:
8883:
8881:
8878:
8876:
8873:
8871:
8868:
8864:
8861:
8859:
8856:
8855:
8854:
8851:
8849:
8846:
8845:
8843:
8841:
8837:
8829:
8826:
8824:
8821:
8820:
8819:
8816:
8814:
8811:
8809:
8806:
8804:
8801:
8799:
8796:
8794:
8791:
8789:
8786:
8784:
8781:
8779:
8776:
8774:
8771:
8769:
8766:
8764:
8761:
8760:
8758:
8756:
8755:Miscellaneous
8752:
8746:
8745:Vegetarianism
8743:
8741:
8738:
8734:
8731:
8729:
8726:
8724:
8721:
8719:
8716:
8714:
8711:
8710:
8709:
8706:
8704:
8701:
8699:
8696:
8694:
8691:
8689:
8686:
8682:
8679:
8677:
8674:
8672:
8669:
8667:
8664:
8662:
8659:
8658:
8657:
8654:
8652:
8649:
8647:
8644:
8640:
8637:
8636:
8635:
8632:
8630:
8627:
8625:
8622:
8620:
8617:
8613:
8610:
8608:
8605:
8603:
8600:
8598:
8595:
8593:
8590:
8589:
8588:
8585:
8583:
8580:
8578:
8575:
8573:
8570:
8568:
8567:Buddha in art
8565:
8563:
8560:
8558:
8555:
8551:
8548:
8547:
8546:
8543:
8539:
8536:
8534:
8531:
8529:
8526:
8524:
8521:
8519:
8516:
8514:
8511:
8509:
8506:
8502:
8499:
8498:
8497:
8494:
8492:
8489:
8487:
8484:
8482:
8479:
8477:
8474:
8472:
8469:
8467:
8464:
8463:
8462:
8459:
8458:
8456:
8454:
8450:
8444:
8441:
8439:
8436:
8434:
8431:
8429:
8426:
8424:
8421:
8419:
8416:
8414:
8411:
8409:
8406:
8404:
8401:
8399:
8396:
8394:
8391:
8389:
8386:
8384:
8381:
8379:
8376:
8374:
8371:
8369:
8366:
8364:
8361:
8360:
8358:
8356:
8352:
8346:
8343:
8341:
8338:
8336:
8333:
8331:
8328:
8326:
8323:
8321:
8318:
8316:
8313:
8311:
8308:
8306:
8303:
8301:
8298:
8296:
8293:
8289:
8286:
8285:
8284:
8281:
8279:
8276:
8272:
8269:
8268:
8267:
8264:
8262:
8259:
8257:
8254:
8252:
8249:
8247:
8244:
8243:
8241:
8239:
8235:
8227:
8224:
8222:
8221:United States
8219:
8217:
8214:
8212:
8209:
8207:
8204:
8202:
8199:
8197:
8194:
8192:
8189:
8187:
8184:
8182:
8179:
8177:
8174:
8172:
8169:
8167:
8164:
8162:
8159:
8157:
8154:
8152:
8149:
8147:
8144:
8142:
8139:
8137:
8134:
8133:
8132:
8129:
8125:
8122:
8120:
8117:
8116:
8115:
8112:
8108:
8105:
8104:
8103:
8100:
8096:
8093:
8091:
8088:
8087:
8086:
8083:
8081:
8078:
8076:
8073:
8071:
8068:
8066:
8063:
8061:
8058:
8056:
8053:
8048:
8044:
8041:
8039:
8036:
8034:
8031:
8030:
8029:
8026:
8024:
8021:
8019:
8016:
8014:
8011:
8009:
8006:
8004:
8001:
7999:
7996:
7994:
7991:
7989:
7986:
7984:
7981:
7979:
7976:
7974:
7971:
7969:
7966:
7964:
7961:
7959:
7956:
7954:
7951:
7949:
7946:
7944:
7941:
7940:
7938:
7936:
7932:
7926:
7923:
7921:
7920:
7916:
7914:
7911:
7909:
7906:
7904:
7903:
7899:
7897:
7894:
7892:
7889:
7887:
7884:
7882:
7879:
7877:
7874:
7872:
7869:
7868:
7866:
7864:
7860:
7854:
7851:
7849:
7846:
7844:
7841:
7839:
7836:
7834:
7831:
7829:
7826:
7824:
7821:
7819:
7816:
7814:
7811:
7809:
7806:
7804:
7801:
7799:
7796:
7794:
7791:
7789:
7786:
7784:
7781:
7779:
7778:Padmasambhava
7776:
7774:
7771:
7769:
7766:
7764:
7761:
7759:
7756:
7754:
7751:
7749:
7746:
7744:
7741:
7739:
7736:
7734:
7731:
7729:
7726:
7724:
7721:
7719:
7716:
7714:
7711:
7709:
7706:
7704:
7701:
7699:
7696:
7695:
7693:
7691:
7690:Major figures
7687:
7681:
7678:
7674:
7671:
7670:
7669:
7666:
7664:
7661:
7659:
7656:
7654:
7651:
7649:
7646:
7644:
7641:
7637:
7636:Western tulku
7634:
7633:
7632:
7629:
7627:
7624:
7622:
7619:
7617:
7614:
7612:
7609:
7607:
7604:
7602:
7599:
7597:
7594:
7592:
7589:
7587:
7584:
7582:
7579:
7577:
7574:
7572:
7569:
7568:
7566:
7564:
7560:
7552:
7549:
7547:
7544:
7542:
7539:
7537:
7534:
7533:
7532:
7529:
7527:
7524:
7522:
7519:
7517:
7514:
7512:
7509:
7508:
7506:
7504:
7500:
7494:
7491:
7487:
7484:
7483:
7482:
7479:
7475:
7472:
7470:
7467:
7465:
7462:
7461:
7460:
7457:
7453:
7450:
7448:
7445:
7443:
7440:
7438:
7437:Five precepts
7435:
7434:
7433:
7430:
7426:
7423:
7421:
7418:
7416:
7415:Dhamma vicaya
7413:
7411:
7408:
7407:
7406:
7403:
7399:
7396:
7395:
7394:
7391:
7389:
7386:
7384:
7381:
7377:
7374:
7372:
7369:
7367:
7364:
7363:
7362:
7359:
7357:
7354:
7352:
7349:
7347:
7344:
7342:
7339:
7335:
7332:
7330:
7327:
7326:
7325:
7322:
7320:
7317:
7313:
7310:
7308:
7305:
7303:
7300:
7298:
7295:
7293:
7290:
7288:
7285:
7283:
7280:
7278:
7275:
7273:
7270:
7268:
7265:
7262:
7258:
7255:
7253:
7250:
7248:
7245:
7243:
7240:
7237:
7236:
7231:
7229:
7226:
7225:
7224:
7221:
7219:
7216:
7214:
7211:
7209:
7206:
7204:
7201:
7199:
7196:
7194:
7191:
7189:
7186:
7184:
7183:Buddhābhiṣeka
7181:
7177:
7174:
7172:
7169:
7167:
7164:
7162:
7159:
7158:
7157:
7154:
7152:
7149:
7147:
7144:
7143:
7141:
7139:
7135:
7129:
7126:
7124:
7121:
7119:
7116:
7114:
7111:
7109:
7106:
7102:
7099:
7097:
7094:
7092:
7089:
7087:
7084:
7083:
7082:
7079:
7075:
7072:
7070:
7067:
7065:
7062:
7060:
7057:
7055:
7052:
7050:
7047:
7045:
7042:
7038:
7035:
7033:
7030:
7028:
7025:
7023:
7020:
7019:
7018:
7015:
7014:
7013:
7010:
7009:
7007:
7005:
7001:
6995:
6992:
6988:
6985:
6983:
6980:
6978:
6975:
6973:
6970:
6968:
6965:
6963:
6960:
6959:
6958:
6955:
6953:
6950:
6949:
6947:
6945:
6941:
6935:
6932:
6928:
6925:
6923:
6920:
6918:
6915:
6914:
6913:
6910:
6908:
6905:
6903:
6900:
6898:
6895:
6893:
6890:
6888:
6885:
6883:
6880:
6878:
6875:
6873:
6870:
6868:
6865:
6863:
6860:
6858:
6855:
6853:
6850:
6848:
6845:
6843:
6840:
6838:
6835:
6833:
6830:
6828:
6827:Enlightenment
6825:
6823:
6820:
6818:
6817:Dhamma theory
6815:
6813:
6812:Buddha-nature
6810:
6808:
6805:
6803:
6800:
6798:
6795:
6794:
6792:
6790:
6786:
6780:
6777:
6775:
6772:
6770:
6767:
6765:
6762:
6760:
6757:
6755:
6752:
6750:
6747:
6745:
6742:
6740:
6737:
6735:
6732:
6730:
6727:
6725:
6722:
6720:
6717:
6715:
6712:
6710:
6707:
6705:
6702:
6700:
6697:
6695:
6692:
6690:
6687:
6686:
6684:
6682:
6678:
6672:
6669:
6667:
6664:
6662:
6659:
6657:
6654:
6652:
6651:Samantabhadra
6649:
6647:
6644:
6642:
6639:
6637:
6634:
6632:
6629:
6625:
6622:
6621:
6620:
6617:
6616:
6614:
6612:
6608:
6602:
6599:
6597:
6594:
6590:
6584:
6582:
6576:
6574:
6568:
6566:
6560:
6558:
6552:
6550:
6544:
6542:
6536:
6535:
6534:
6531:
6529:
6526:
6524:
6521:
6519:
6516:
6514:
6511:
6509:
6506:
6504:
6501:
6499:
6496:
6494:
6491:
6489:
6486:
6484:
6481:
6479:
6476:
6474:
6471:
6470:
6468:
6466:
6462:
6456:
6453:
6451:
6448:
6446:
6443:
6439:
6436:
6434:
6431:
6429:
6426:
6425:
6424:
6421:
6419:
6416:
6415:
6413:
6411:
6407:
6401:
6398:
6396:
6393:
6391:
6383:
6382:
6379:
6374:
6369:
6364:
6356:
6351:
6349:
6344:
6342:
6337:
6336:
6333:
6326:
6325:
6320:
6319:
6315:
6314:
6310:
6309:
6304:
6303:
6299:
6298:
6295:
6291:
6288:
6286:
6282:
6279:
6277:
6273:
6270:
6269:
6265:
6264:
6261:
6260:
6255:
6254:
6250:
6249:
6246:
6242:
6239:
6236:
6233:
6230:
6227:
6224:
6221:
6218:
6215:
6214:
6210:
6209:
6200:
6196:
6193:
6189:
6186:
6183:
6179:
6176:
6173:
6169:
6166:
6165:
6161:
6160:
6156:
6153:
6152:
6148:
6147:
6143:
6142:0-19-289223-1
6139:
6135:
6131:
6128:
6124:
6118:
6114:
6109:
6105:
6100:
6099:
6095:
6094:
6081:
6077:
6071:
6069:
6060:
6056:
6050:
6042:
6038:
6032:
6024:
6017:
6011:
6009:
6007:
6005:
5997:
5992:
5984:
5980:
5974:
5972:
5965:
5964:
5957:
5955:
5948:
5947:
5940:
5933:
5927:
5923:
5911:
5907:
5903:
5898:
5895:, Shi Huifeng
5894:
5889:
5885:
5880:
5876:
5871:
5868:
5863:
5859:
5854:
5850:
5845:
5841:
5836:
5832:
5827:
5823:
5818:
5814:
5809:
5805:
5800:
5796:
5792:
5788:
5786:9783515028745
5782:
5778:
5773:
5769:
5764:
5760:
5755:
5751:
5746:
5739:
5732:
5731:
5725:
5722:
5720:0-203-53706-8
5716:
5713:, Routledge,
5712:
5707:
5704:
5702:0-8248-1352-9
5698:
5694:
5689:
5686:
5682:
5678:
5674:
5670:
5666:
5661:
5657:
5652:
5648:
5643:
5639:
5635:
5630:
5626:
5621:
5618:
5612:
5608:
5603:
5589:
5588:
5582:
5579:
5573:
5569:
5564:
5561:
5559:81-215-0208-X
5555:
5551:
5546:
5543:
5541:0-520-03923-8
5537:
5533:
5528:
5524:
5519:
5515:
5510:
5507:
5505:0-87395-990-6
5501:
5497:
5492:
5488:
5483:
5480:
5478:0-415-40610-2
5474:
5470:
5469:
5463:
5460:
5454:
5449:
5448:
5441:
5437:
5433:
5429:
5426:
5422:
5418:
5414:
5409:
5406:
5402:
5397:
5392:
5388:
5384:
5380:
5375:
5371:
5366:
5362:
5357:
5353:
5348:
5344:
5339:
5335:
5330:
5327:
5325:3-902501-03-0
5321:
5317:
5312:
5308:
5303:
5299:
5294:
5290:
5289:
5283:
5279:
5275:
5271:
5267:
5262:
5258:
5254:
5250:
5246:
5241:
5237:
5232:
5228:
5223:
5220:
5218:0-521-55640-6
5214:
5211:, Routledge,
5210:
5205:
5202:
5200:0-7007-0338-1
5196:
5193:, Routledge,
5192:
5187:
5183:
5178:
5174:
5169:
5165:
5160:
5156:
5151:
5147:
5142:
5138:
5133:
5129:
5124:
5120:
5115:
5111:
5106:
5102:
5097:
5093:
5088:
5084:
5079:
5076:
5074:0-87395-990-6
5070:
5066:
5061:
5054:
5053:
5047:
5043:
5038:
5035:
5033:0-88706-250-4
5029:
5025:
5020:
5016:
5011:
5007:
5002:
4999:
4994:
4990:
4986:
4981:
4978:on 2019-04-07
4974:
4970:
4966:
4961:
4957:
4953:
4949:
4944:
4940:
4936:
4932:
4928:
4923:
4922:
4913:
4911:0-86171-389-3
4907:
4903:
4898:
4894:
4889:
4885:
4880:
4876:
4871:
4868:, Nama Buddha
4867:
4862:
4858:
4853:
4849:
4844:
4840:
4835:
4831:
4826:
4822:
4817:
4813:
4809:
4805:
4800:
4797:
4791:
4786:
4785:
4778:
4774:
4769:
4765:
4760:
4756:
4751:
4747:
4742:
4738:
4733:
4729:
4724:
4720:
4715:
4711:
4707:
4703:
4700:
4698:0-86171-118-1
4694:
4690:
4685:
4681:
4676:
4672:
4667:
4663:
4658:
4655:
4649:
4645:
4644:
4638:
4634:
4629:
4625:
4620:
4619:
4610:
4608:0-86171-072-X
4604:
4600:
4596:
4593:
4591:0-86171-331-1
4587:
4583:
4579:
4578:
4556:
4551:
4549:
4542:, p. 55.
4541:
4536:
4530:, p. 57.
4529:
4524:
4517:
4512:
4506:, p. 81.
4505:
4500:
4493:
4488:
4481:
4476:
4474:
4467:, p. 78.
4466:
4461:
4454:
4449:
4442:
4437:
4430:
4425:
4418:
4413:
4407:, p. ix.
4406:
4401:
4399:
4391:
4386:
4379:
4374:
4367:
4362:
4355:
4350:
4348:
4340:
4335:
4328:
4323:
4317:, p. 48.
4316:
4315:Lusthaus 2002
4311:
4309:
4301:
4300:Lusthaus 2002
4296:
4289:
4285:
4280:
4273:
4268:
4261:
4256:
4249:
4244:
4242:
4234:
4229:
4222:
4217:
4210:
4205:
4203:
4195:
4190:
4188:
4180:
4179:Matthews 1986
4175:
4168:
4163:
4156:
4151:
4144:
4139:
4132:
4127:
4120:
4115:
4113:
4105:
4100:
4094:, p. 14.
4093:
4088:
4082:, p. 16.
4081:
4076:
4069:
4064:
4062:
4054:
4049:
4042:
4037:
4035:
4033:
4025:
4020:
4014:, p. 10.
4013:
4008:
4002:, p. xi.
4001:
3996:
3989:
3985:
3981:
3980:Lindtner 1999
3977:
3976:Lindtner 1997
3972:
3966:, p. 26.
3965:
3960:
3958:
3950:
3945:
3943:
3936:, p. 78.
3935:
3930:
3928:
3926:
3918:
3913:
3911:
3904:, p. 18.
3903:
3898:
3896:
3886:
3880:, p. 21.
3879:
3874:
3872:
3864:
3859:
3852:
3851:Gombrich 1997
3847:
3840:
3835:
3828:
3823:
3821:
3819:
3811:
3806:
3804:
3802:
3800:
3798:
3791:, p. 74.
3790:
3785:
3779:, p. 79.
3778:
3773:
3766:
3761:
3759:
3751:
3750:Matthews 1986
3746:
3744:
3736:
3735:Gombrich 1991
3731:
3724:
3719:
3712:
3707:
3700:
3699:Gombrich 2009
3695:
3693:
3685:
3680:
3678:
3671:, p. 16.
3670:
3669:Dasgupta 1991
3665:
3659:, p. 14.
3658:
3653:
3651:
3643:
3638:
3631:
3630:Gombrich 2009
3626:
3619:
3614:
3608:, p. 27.
3607:
3602:
3600:
3592:
3587:
3581:, p. 95.
3580:
3575:
3569:, p. 76.
3568:
3563:
3556:
3551:
3544:
3539:
3532:
3527:
3521:, p. 42.
3520:
3515:
3509:, p. 20.
3508:
3507:Gombrich 2009
3503:
3501:
3499:
3491:
3486:
3479:
3478:Schumann 1997
3474:
3472:
3465:, p. 40.
3464:
3459:
3453:, p. 12.
3452:
3447:
3440:
3435:
3428:
3423:
3421:
3419:
3417:
3415:
3408:, p. 85.
3407:
3402:
3396:, p. 84.
3395:
3390:
3384:, p. 31.
3383:
3378:
3372:, p. 74.
3371:
3370:Williams 2002
3366:
3359:
3354:
3348:, p. 39.
3347:
3342:
3335:
3330:
3328:
3321:, p. 61.
3320:
3315:
3308:
3303:
3297:, p. 54.
3296:
3295:Gombrich 1997
3291:
3284:
3283:Gombrich 1997
3279:
3277:
3270:, p. 68.
3269:
3268:Gombrich 1996
3264:
3257:
3256:Gombrich 1996
3252:
3246:, p. 51.
3245:
3244:Gombrich 1997
3240:
3233:
3228:
3226:
3224:
3222:
3220:
3213:, p. 55.
3212:
3211:Gombrich 1997
3207:
3205:
3203:
3195:
3190:
3183:
3178:
3176:
3168:
3163:
3156:
3151:
3149:
3142:, p. 13.
3141:
3136:
3134:
3132:
3124:
3119:
3117:
3115:
3107:
3106:Matthews 1986
3102:
3100:
3098:
3096:
3094:
3086:
3081:
3079:
3077:
3069:
3064:
3062:
3060:
3052:
3047:
3045:
3043:
3041:
3033:
3032:Bucknell 1984
3028:
3022:, p. 15.
3021:
3016:
3010:, p. 37.
3009:
3004:
2998:, p. 93.
2997:
2992:
2985:
2980:
2974:, p. 11.
2973:
2968:
2966:
2958:
2953:
2947:, p. 19.
2946:
2945:Gombrich 2009
2941:
2939:
2937:
2935:
2933:
2925:
2920:
2918:
2910:
2905:
2903:
2895:
2890:
2883:
2878:
2871:
2866:
2864:
2862:
2857:
2842:
2833:
2824:
2820:
2817:
2816:
2804:
2794:
2790:
2785:
2781:
2777:
2774:
2773:
2769:
2762:
2757:
2750:
2746:
2742:
2737:
2736:
2731:
2727:
2723:
2719:
2714:
2705:
2700:
2697:
2696:
2691:
2690:
2685:
2684:
2680:
2670:
2660:
2656:
2655:
2651:
2641:
2637:
2633:
2631:(M.III.123)."
2629:
2628:
2624:
2615:
2605:
2601:
2590:Volume 1 1994
2589:
2585:
2579:
2572:
2567:
2560:
2554:
2547:
2543:
2536:
2526:
2518:
2514:
2508:
2498:
2491:
2487:
2486:
2479:
2472:
2466:
2456:
2450:
2446:
2440:
2434:
2428:
2421:
2417:
2413:
2407:
2400:
2396:
2392:
2388:
2384:
2378:
2369:
2362:
2356:
2349:
2343:
2334:
2327:
2321:
2317:
2306:
2303:
2302:
2298:
2297:
2294:
2291:
2289:
2286:
2285:
2281:
2280:
2277:
2274:
2272:
2269:
2267:
2264:
2261:
2258:
2256:
2253:
2251:
2248:
2246:
2243:
2241:
2238:
2236:
2233:
2231:
2228:
2226:
2223:
2222:
2218:
2217:
2210:
2208:
2202:
2199:
2194:
2190:
2186:
2184:
2174:
2172:
2167:
2153:
2144:
2142:
2138:
2134:
2130:
2127:The Japanese
2120:
2118:
2117:
2112:
2107:
2104:
2103:
2098:
2088:
2085:
2077:
2067:
2061:
2057:
2056:
2051:This section
2049:
2040:
2039:
2026:
2023:
2018:
2014:
2004:
2002:
1996:
1992:
1990:
1989:
1984:
1975:
1972:
1967:
1966:
1961:
1957:
1952:
1947:
1945:
1941:
1940:Twenty Verses
1937:
1934:Vasubandhu's
1931:
1929:
1925:
1921:
1920:
1915:
1911:
1907:
1906:
1901:
1896:
1881:
1879:
1874:
1872:
1868:
1864:
1860:
1856:
1855:
1848:
1838:
1835:
1833:
1829:
1825:
1824:Mahāsāṃghikas
1821:
1817:
1813:
1809:
1808:
1802:
1800:
1796:
1780:
1775:
1773:
1769:
1768:
1763:
1753:
1751:
1746:
1745:Sarvāstivādin
1742:
1738:
1737:
1733:compiled the
1732:
1724:
1721:
1718:
1714:
1710:
1709:
1708:
1706:
1705:
1699:
1697:
1693:
1687:
1685:
1679:
1674:
1670:
1660:
1656:
1654:
1650:
1645:
1643:
1636:
1626:
1624:
1620:
1605:
1600:
1590:
1588:
1584:
1580:
1576:
1572:
1568:
1564:
1559:
1557:
1553:
1552:diṭṭadhammika
1549:
1544:
1541:
1536:
1526:
1524:
1520:
1516:
1512:
1507:
1505:
1501:
1495:
1491:
1484:
1478:
1474:
1472:
1462:
1460:
1459:
1454:
1450:
1449:
1444:
1440:
1436:
1432:
1428:
1424:
1420:
1416:
1415:
1410:
1409:
1404:
1403:
1398:
1393:
1391:
1387:
1383:
1378:
1376:
1372:
1365:
1363:
1357:
1353:
1349:
1347:
1343:
1333:
1329:
1327:
1321:
1316:
1311:
1307:
1303:
1299:
1297:
1296:
1289:
1287:
1283:
1279:
1278:
1273:
1269:
1265:
1261:
1251:
1249:
1245:
1241:
1237:
1236:Buddhist Path
1233:
1229:
1228:
1223:
1222:
1217:
1216:
1211:
1210:
1205:
1201:
1197:
1188:
1186:
1182:
1178:
1174:
1170:
1166:
1162:
1155:
1151:
1147:
1142:
1136:
1129:
1125:
1121:
1117:
1115:
1111:
1107:
1103:
1099:
1095:
1091:
1087:
1085:
1081:
1077:
1073:
1069:
1065:
1056:
1054:
1053:
1048:
1047:
1042:
1038:
1034:
1030:
1019:
1014:
1012:
1007:
1005:
1000:
999:
997:
996:
991:
986:
981:
980:
979:
978:
971:
968:
966:
963:
961:
958:
956:
953:
951:
948:
946:
943:
941:
938:
936:
933:
931:
928:
926:
923:
921:
918:
916:
913:
911:
908:
906:
903:
901:
898:
896:
893:
891:
888:
886:
883:
881:
878:
876:
873:
871:
868:
867:
864:
859:
858:
851:
848:
846:
843:
841:
838:
836:
833:
831:
828:
826:
823:
821:
818:
816:
813:
811:
808:
807:
804:
799:
798:
791:
788:
786:
783:
781:
778:
776:
773:
771:
768:
766:
763:
762:
759:
754:
753:
746:
745:Vegetarianism
743:
741:
738:
736:
733:
731:
728:
726:
723:
721:
718:
716:
713:
711:
708:
706:
703:
701:
700:Recollections
698:
696:
693:
691:
688:
686:
683:
681:
678:
676:
673:
671:
670:Five precepts
668:
666:
663:
661:
658:
657:
654:
649:
648:
641:
638:
636:
635:Chinese canon
633:
631:
630:Tibetan canon
628:
626:
623:
621:
618:
616:
613:
611:
608:
606:
603:
601:
598:
597:
594:
589:
588:
581:
578:
576:
573:
571:
568:
566:
563:
561:
558:
556:
553:
551:
548:
546:
543:
541:
538:
536:
533:
531:
528:
526:
523:
519:
516:
515:
514:
511:
509:
506:
505:
499:
496:
494:
491:
490:
486:
485:
478:
475:
473:
470:
468:
465:
463:
460:
458:
455:
453:
450:
448:
445:
443:
440:
439:
436:
431:
430:
425:
422:
420:
417:
415:
412:
411:
410:
409:
405:
401:
400:
397:
394:
393:
389:
385:
384:
377:
373:
369:
365:
363:
359:
354:
349:
339:
337:
333:
329:
325:
323:
319:
314:
312:
307:
295:
293:
289:
284:
276:
271:
269:
265:
260:
255:
245:
243:
239:
232:
231:[kam]
223:
218:
213:
208:
200:
198:
194:
189:
184:
174:
172:
168:
163:
158:
148:
146:
142:
137:
132:
118:
116:
112:
107:
96:
94:
90:
85:
74:
72:
68:
63:
58:
48:
46:
42:
38:
34:
27:
22:
8933:Bodhisattvas
8853:Christianity
8848:Baháʼí Faith
8713:Dharmachakra
8703:Prayer wheel
8693:Prayer beads
8461:Architecture
8340:969 Movement
8124:Saudi Arabia
8102:Central Asia
8095:South Africa
7917:
7900:
7833:Panchen Lama
7738:Buddhapālita
7334:Satipatthana
7329:Mindful Yoga
7242:Recollection
7156:Brahmavihara
7027:Japanese Zen
7022:Chinese Chan
6982:Animal realm
6841:
6789:Key concepts
6611:Bodhisattvas
6423:Three Jewels
6323:
6307:
6258:
6251:Sarvastivada
6245:Reginald Ray
6201:. Snow Lion.
6198:
6191:
6181:
6171:
6133:
6112:
6103:
6079:
6058:
6049:
6040:
6031:
6022:
5998:, Ken McLeod
5991:
5982:
5962:
5945:
5939:
5926:
5909:
5905:
5892:
5883:
5874:
5866:
5857:
5848:
5839:
5830:
5821:
5812:
5803:
5776:
5767:
5758:
5749:
5738:the original
5729:
5710:
5692:
5668:
5664:
5655:
5646:
5637:
5633:
5624:
5606:
5595:, retrieved
5586:
5567:
5549:
5531:
5522:
5513:
5495:
5486:
5467:
5446:
5435:
5416:
5412:
5386:
5382:
5369:
5360:
5351:
5342:
5333:
5315:
5306:
5297:
5287:
5277:
5265:
5256:
5244:
5235:
5226:
5208:
5190:
5181:
5172:
5163:
5154:
5145:
5136:
5127:
5118:
5109:
5100:
5091:
5082:
5064:
5051:
5041:
5023:
5014:
5005:
4997:
4988:
4984:
4973:the original
4968:
4955:
4951:
4938:
4926:
4901:
4892:
4883:
4874:
4865:
4856:
4847:
4838:
4829:
4820:
4812:the original
4807:
4783:
4772:
4763:
4754:
4745:
4736:
4727:
4718:
4709:
4688:
4679:
4670:
4661:
4642:
4632:
4623:
4598:
4581:
4575:Sutta Pitaka
4535:
4523:
4511:
4499:
4492:McMahan 2008
4487:
4480:McMahan 2008
4460:
4448:
4436:
4424:
4412:
4385:
4380:, p. v.
4373:
4368:, p. 4.
4361:
4334:
4327:Lamotte 2001
4322:
4295:
4279:
4267:
4255:
4228:
4216:
4174:
4162:
4155:Lamotte 2001
4150:
4138:
4126:
4106:, p. 3.
4099:
4087:
4075:
4070:, p. 3.
4048:
4019:
4007:
3995:
3984:Akizuki 1990
3971:
3902:Lamotte 2001
3885:
3858:
3846:
3834:
3784:
3772:
3765:Collins 1999
3730:
3718:
3706:
3664:
3637:
3625:
3613:
3586:
3574:
3562:
3550:
3538:
3526:
3514:
3485:
3458:
3446:
3434:
3427:Dargyay 1986
3401:
3389:
3377:
3365:
3353:
3341:
3336:, p. 1.
3319:Waldron 2003
3314:
3302:
3290:
3263:
3251:
3239:
3189:
3162:
3085:Buswell 2004
3051:Buswell 2004
3027:
3020:Lamotte 1987
3015:
3003:
2991:
2979:
2952:
2889:
2884:, p. 2.
2882:Chapple 1986
2877:
2841:
2832:
2823:
2814:
2813:
2803:
2788:
2768:
2761:Sivaka Sutta
2756:
2745:imponderable
2740:
2733:
2713:
2704:four results
2703:
2693:
2687:
2679:
2669:
2650:
2623:
2614:
2604:
2587:
2583:
2578:
2570:
2566:
2558:
2553:
2545:
2541:
2535:
2525:
2516:
2512:
2507:
2497:
2483:
2478:
2471:Sivaka Sutta
2465:
2455:
2444:
2439:
2427:
2420:vipāka-phala
2419:
2415:
2406:
2394:
2387:Sarvastivada
2377:
2368:
2360:
2355:
2347:
2342:
2333:
2325:
2320:
2203:
2195:
2191:
2187:
2180:
2170:
2168:
2164:
2150:
2141:Amida Buddha
2126:
2115:
2108:
2100:
2095:
2080:
2074:October 2017
2071:
2064:Please help
2052:
2019:
2016:
2000:
1998:
1994:
1986:
1981:
1963:
1960:bodhisattvas
1953:
1949:
1943:
1939:
1935:
1933:
1927:
1923:
1917:
1913:
1909:
1905:ālayavijñāna
1903:
1899:
1892:
1875:
1870:
1854:Milindapañha
1852:
1850:
1836:
1831:
1827:
1819:
1815:
1812:Pudgalavādin
1805:
1803:
1798:
1792:
1777:
1771:
1765:
1759:
1734:
1728:
1716:
1712:
1702:
1700:
1695:
1691:
1689:
1683:
1681:
1676:
1673:Sarvastivada
1657:
1652:
1646:
1641:
1638:
1618:
1616:
1602:
1586:
1582:
1578:
1574:
1570:
1566:
1562:
1560:
1555:
1551:
1545:
1542:
1538:
1522:
1510:
1508:
1499:
1497:
1482:
1475:
1468:
1456:
1446:
1438:
1412:
1406:
1400:
1396:
1394:
1382:impermanence
1379:
1374:
1370:
1367:
1361:
1359:
1355:
1351:
1345:
1341:
1339:
1331:
1325:
1323:
1318:
1313:
1309:
1305:
1301:
1293:
1291:
1281:
1275:
1271:
1267:
1259:
1257:
1247:
1243:
1239:
1231:
1225:
1219:
1213:
1207:
1194:
1184:
1176:
1172:
1168:
1164:
1160:
1159:
1145:
1134:
1127:
1123:
1119:
1113:
1110:"maturation"
1105:
1101:
1093:
1089:
1088:
1083:
1079:
1075:
1071:
1067:
1063:
1062:
1050:
1044:
1040:
1032:
1028:
1027:
695:Merit making
660:Three Jewels
600:Buddhavacana
564:
530:Impermanence
518:Dharma wheel
8778:Dharma talk
8607:Asalha Puja
8403:Eschatology
8206:Switzerland
8186:New Zealand
8114:Middle East
8023:Philippines
7943:Afghanistan
7748:Bodhidharma
7733:Buddhaghosa
7653:Householder
7563:Monasticism
7516:Bodhisattva
7371:Prostration
7324:Mindfulness
7252:Anapanasati
7235:Kammaṭṭhāna
7032:Korean Seon
6972:Asura realm
6967:Human realm
6907:Ten Fetters
6862:Parinirvana
6764:Uppalavanna
6729:Mahākaccana
6714:Mahākassapa
6646:Kṣitigarbha
6641:Ākāśagarbha
6538:Suddhodāna
6483:Four sights
6410:Foundations
6184:. Snow Lion
5918:Web-sources
5851:, Routledge
5638:) Revisited
5597:27 December
5419:(1): 5–37,
5363:, Routledge
5148:, Routledge
4886:, Snow Lion
4877:, Shambhala
4859:, Snow Lion
4841:, Snow Lion
4823:, Snow Lion
4748:, Shambhala
4730:, Snow Lion
4721:, Shambhala
4712:, HarperOne
4516:Wright 2004
4504:Wright 2004
4378:Norgay 2014
4354:Harvey 2000
4284:Harvey 2000
4119:Hirota 2004
4053:Langer 2007
3990:, p. .
3964:Langer 2007
3934:Vetter 1988
3917:Samuel 2010
3827:Vetter 1988
3777:Vetter 1988
3723:Vetter 1988
3711:Vetter 1987
3642:Vetter 1988
3618:Gethin 1998
3606:Gethin 1998
3519:Harvey 1990
3463:Harvey 1990
3439:Vetter 1988
3406:Vetter 1988
3394:Vetter 1988
3346:Harvey 1990
3232:Harvey 1990
3194:Gethin 1998
3182:Gethin 1998
3167:Gethin 1998
3068:Vetter 1988
2447:, see also
2416:vipāka-hetu
2383:Sautrāntika
2097:Dōgen Kigen
2022:Vajrasattva
1807:Kathāvatthu
1762:Sautrāntika
1704:Mahāvibhāṣa
1696:Karma-varga
1653:amata/amrta
1579:manaḥkarman
1575:kammavipāka
1563:purānakamma
1556:samparāyika
1419:impressions
1397:intentional
1390:soteriology
1342:karma-phala
1292:Intention (
1266:tradition,
1212:), desire (
1106:karmavipaka
1039:tradition,
930:New Zealand
785:Bodhisattva
770:Four Stages
725:Monasticism
705:Mindfulness
675:Perfections
605:Early Texts
8895:Psychology
8875:Gnosticism
8863:Comparison
8858:Influences
8840:Comparison
8723:Bhavacakra
8681:Kushinagar
8656:Pilgrimage
8602:Māgha Pūjā
8557:Bodhi Tree
8373:Buddhology
8363:Abhidharma
8355:Philosophy
8288:Menander I
8156:Costa Rica
8107:Uzbekistan
7948:Bangladesh
7902:Dhammapada
7886:Pali Canon
7848:Ajahn Chah
7828:Dalai Lama
7728:Kumārajīva
7723:Vasubandhu
7698:The Buddha
7606:Zen master
7541:Sakadagami
7521:Buddhahood
7452:Pratimokṣa
7267:Shikantaza
7223:Meditation
7198:Deity yoga
7069:Madhyamaka
6962:Deva realm
6857:Mindstream
6807:Bodhicitta
6719:Aṅgulimāla
6586:Devadatta
6562:Yaśodharā
6465:The Buddha
6455:Middle Way
6294:Yashodhara
6194:. Shambala
6168:Dalai Lama
5795:1086295202
5451:, Wisdom,
5247:, Serindia
4691:, Wisdom,
4626:, Thorsons
4555:Burke 2003
4453:Lopez 2001
4441:Dōgen 1975
4286:, p.
4143:Ryose 1987
4131:Ryose 1987
4104:Ryose 1987
4012:Conze 1967
3555:Keown 2000
3543:Keown 2000
3358:Keown 2000
3008:Keown 2000
2984:Keown 2000
2972:Kragh 2006
2924:Keown 2000
2853:References
2643:samsara."
2582:Ken Jones,
2546:punarmrtyu
2469:See also
2412:Abhidharma
2399:Vaibhāṣika
2305:Myth of Er
2207:mindstream
2102:Shobogenzo
1878:Petavatthu
1741:Vaibhāṣika
1731:Vasubandhu
1669:Vaibhāṣika
1667:See also:
1597:See also:
1583:kāyakarman
1533:See also:
1490:Right view
1488:See also:
1423:tendencies
1336:Karmaphala
1200:six realms
1173:karmaphala
1165:karmaphala
1146:Bhavacakra
1094:rgyu 'bras
1090:Karmaphala
803:Traditions
740:Pilgrimage
680:Meditation
640:Post-canon
620:Pāli Canon
550:Middle Way
447:The Buddha
362:Vietnamese
8963:Festivals
8943:Buddhists
8905:Theosophy
8708:Symbolism
8698:Hama yumi
8671:Bodh Gaya
8438:Socialism
8413:Evolution
8388:Economics
8226:Venezuela
8141:Australia
8136:Argentina
8060:Sri Lanka
8055:Singapore
7973:Indonesia
7935:Countries
7876:Tripiṭaka
7838:Ajahn Mun
7713:Nagarjuna
7708:Aśvaghoṣa
7591:Anagārika
7586:Śrāmaṇerī
7581:Śrāmaṇera
7576:Bhikkhunī
7536:Sotāpanna
7425:Passaddhi
7366:Offerings
7341:Nekkhamma
7218:Iddhipada
7138:Practices
7108:Theravada
7081:Vajrayana
7074:Yogachara
7044:Pure Land
6957:Six Paths
6944:Cosmology
6724:Anuruddha
6699:Sāriputta
6689:Kaundinya
6681:Disciples
6656:Vajrapāṇi
6508:Footprint
6473:Tathāgata
6266:Theravada
5405:247883744
5166:, Equinox
4958:(1): 1–20
4167:Park 2007
4000:Reat 1998
2957:Kopf 2001
2789:wholeness
2490:Tathagata
2460:samkaras.
2431:See also
2198:Holocaust
2133:Pure Land
1983:Nāgārjuna
1936:Viṃśatikā
1587:vākkarman
1571:navakamma
1567:navakamma
1272:intention
1202:occur in
1096:) is the
1059:Etymology
950:Sri Lanka
940:Singapore
895:Indonesia
835:Vajrayāna
810:Theravāda
765:Awakening
653:Practices
610:Tripiṭaka
580:Cosmology
555:Emptiness
535:Suffering
77:𑀓𑀫𑁆𑀫
9008:Category
8981:Category
8910:Violence
8880:Hinduism
8828:Sanskrit
8783:Hinayana
8768:Amitābha
8728:Swastika
8597:Uposatha
8587:Holidays
8572:Calendar
8418:Humanism
8256:Kanishka
8246:Timeline
8070:Thailand
8038:Kalmykia
8033:Buryatia
8018:Pakistan
8003:Mongolia
7998:Maldives
7993:Malaysia
7958:Cambodia
7823:Shamarpa
7818:Nichiren
7768:Xuanzang
7703:Nagasena
7621:Rinpoche
7351:Pāramitā
7193:Devotion
7113:Navayana
7101:Dzogchen
7064:Nichiren
7012:Mahayana
7004:Branches
6882:Saṅkhāra
6631:Mañjuśrī
6588:(cousin)
6580:(cousin)
6548:(mother)
6540:(father)
6528:Miracles
6478:Birthday
6395:Glossary
6368:Buddhism
6300:Yogacara
6190:(2003).
6180:(2006).
6170:(1992).
6132:(1998).
5750:Buddhism
5434:(2001),
5389:(2): 2,
5276:(1995),
5255:(1975),
4937:(1993),
4850:, Wisdom
4708:(1995),
4540:Loy 2008
4528:Loy 2008
4041:Ray 1999
4024:Ray 1999
3988:Ray 1999
3889:SN.4.132
2815:Subnotes
2433:Saṅkhāra
2225:Paṭṭhāna
2219:Buddhism
2213:See also
2171:saṃskāra
2135:teacher
1956:rebirths
1919:saṃskāra
1895:Yogācāra
1863:Nāgasena
1750:Mahāyāna
1435:fruition
1264:Buddhist
1144:Tibetan
1070:, Pāli:
1037:Buddhist
960:Thailand
920:Mongolia
915:Malaysia
880:Cambodia
845:Navayana
825:Hinayana
820:Mahāyāna
730:Lay life
560:Morality
540:Not-self
498:Concepts
457:Councils
442:Timeline
414:Glossary
396:Buddhism
388:a series
386:Part of
171:Japanese
45:Sanskrit
8958:Temples
8938:Buddhas
8900:Science
8890:Judaism
8885:Jainism
8803:Lineage
8763:Abhijñā
8733:Thangka
8676:Sarnath
8661:Lumbini
8582:Funeral
8577:Cuisine
8453:Culture
8428:Reality
8378:Creator
8368:Atomism
8238:History
8211:Ukraine
8171:Germany
8090:Senegal
8080:Vietnam
8008:Myanmar
7808:Shinran
7798:Karmapa
7773:Shandao
7743:Dignāga
7668:Śrāvaka
7648:Donchee
7643:Kappiya
7601:Sayadaw
7571:Bhikkhu
7546:Anāgāmi
7503:Nirvana
7469:Samadhi
7356:Paritta
7297:Tonglen
7292:Mandala
7247:Smarana
7228:Mantras
7176:Upekkha
7146:Bhavana
7096:Shingon
7049:Tiantai
6902:Tathātā
6892:Śūnyatā
6887:Skandha
6877:Saṃsāra
6872:Rebirth
6847:Kleshas
6837:Indriya
6739:Subhūti
6624:Guanyin
6578:Ānanda
6570:Rāhula
6450:Nirvana
6390:Outline
6316:Nyingma
6211:General
6149:Journal
5842:, BRILL
5833:, BRILL
5770:, Asoka
5685:1399118
4564:Sources
2726:Vedists
2520:Buddha.
2410:In the
2307:(Plato)
2137:Genshin
1971:saṃsāra
1893:In the
1871:śrāddha
1820:puggala
1816:pudgala
1793:In the
1717:karitra
1613:Origins
1546:In the
1523:samsāra
1519:Nirvana
1483:samsāra
1458:samsara
1439:kleshas
1427:"seeds"
1402:kleshas
1386:no-self
1362:general
1232:samsāra
1227:samsāra
1196:Rebirth
1191:Rebirth
1185:samsara
1177:samsara
1098:"fruit"
1074:, Tib.
1052:samsara
970:Vietnam
925:Myanmar
840:Tibetan
830:Chinese
758:Nirvāṇa
575:Saṃsāra
570:Rebirth
435:History
424:Outline
322:Tagalog
308:: las;
292:Tibetan
268:Sinhala
177:業 or ごう
145:Chinese
115:Burmese
93:Bengali
36:English
8953:Sutras
8948:Suttas
8813:Siddhi
8798:Koliya
8773:Brahmā
8688:Poetry
8634:Mantra
8624:Kasaya
8496:Pagoda
8476:Kyaung
8471:Vihāra
8466:Temple
8408:Ethics
8251:Ashoka
8201:Sweden
8196:Poland
8191:Norway
8181:Mexico
8166:France
8151:Canada
8146:Brazil
8085:Africa
8065:Taiwan
8028:Russia
7953:Bhutan
7913:Vinaya
7793:Naropa
7783:Saraha
7718:Asanga
7474:Prajñā
7383:Refuge
7346:Nianfo
7307:Tertön
7302:Tantra
7287:Ganana
7277:Tukdam
7203:Dhyāna
7171:Mudita
7166:Karuṇā
7059:Risshū
7054:Huayan
6987:Naraka
6927:Anattā
6922:Dukkha
6917:Anicca
6822:Dharma
6774:Channa
6709:Ānanda
6694:Assaji
6661:Skanda
6564:(wife)
6533:Family
6513:Relics
6438:Sangha
6433:Dharma
6428:Buddha
6140:
6119:
6106:, SUNY
5806:, SUNY
5793:
5783:
5717:
5699:
5683:
5613:
5574:
5556:
5538:
5502:
5489:, SUNY
5475:
5455:
5403:
5322:
5215:
5197:
5071:
5030:
4908:
4792:
4695:
4650:
4605:
4588:
2689:vipaka
2662:karma.
2597:Quotes
2517:dhyana
2361:cetana
2129:Tendai
2123:Tendai
1922:. The
1910:vāsāna
1832:vipāka
1828:vipāka
1748:later
1684:prapti
1431:result
1408:cetanā
1295:cetana
1277:cetanā
1209:avidyā
1108:, the
1092:(Tib.
1068:karman
1046:cetanā
955:Taiwan
935:Russia
875:Brazil
870:Bhutan
790:Buddha
710:Wisdom
493:Dharma
368:Nghiệp
248:업 or 業
242:Korean
217:ALA-LC
207:UNGEGN
183:Rōmaji
157:Pinyin
151:業 or 业
62:karman
51:कर्मन्
8925:Lists
8793:Kalpa
8788:Iddhi
8651:Music
8646:Mudra
8612:Vassa
8592:Vesak
8562:Budai
8508:Candi
8491:Stupa
8423:Logic
8176:Italy
8075:Tibet
8013:Nepal
7983:Korea
7978:Japan
7968:India
7963:China
7908:Sutra
7863:Texts
7813:Dōgen
7803:Hōnen
7788:Atiśa
7753:Zhiyi
7663:Achar
7631:Tulku
7626:Geshe
7611:Rōshi
7596:Ajahn
7551:Arhat
7511:Bodhi
7481:Vīrya
7398:Sacca
7393:Satya
7388:Sādhu
7376:Music
7319:Merit
7312:Terma
7272:Zazen
7208:Faith
7161:Mettā
6842:Karma
6802:Bardo
6769:Asita
6759:Khema
6749:Upāli
6734:Nanda
6572:(son)
6546:Māyā
6523:Films
6400:Index
6272:Karma
6243:, by
6019:(PDF)
5741:(PDF)
5734:(PDF)
5681:JSTOR
5591:(PDF)
5401:S2CID
5056:(PDF)
4976:(PDF)
2730:Jains
2695:phala
2395:karma
2348:karma
2313:Notes
2299:Other
2250:Karma
2053:uses
1965:bhūmi
1867:petas
1818:, P.
1713:kriya
1642:trsna
1619:karma
1515:merit
1511:karma
1471:Jains
1414:taṇhā
1375:karma
1326:kamma
1288:6.63:
1268:karma
1260:karma
1254:Karma
1248:dvesa
1244:trsnā
1240:vidyā
1221:dvesa
1215:trsnā
1169:karma
1161:Karma
1154:Lhasa
1135:karma
1114:karma
1102:karma
1080:karma
1072:kamma
1064:Karma
1041:karma
1033:kamma
1029:Karma
965:Tibet
905:Korea
900:Japan
890:India
885:China
850:Newar
775:Arhat
565:Karma
419:Index
328:kalma
313:: lé;
306:Wylie
283:karma
197:Khmer
131:MLCTS
106:kôrmô
84:kamma
39:karma
31:karma
21:Karma
8823:Pāḷi
8808:Māra
8718:Flag
8119:Iran
8043:Tuva
7988:Laos
7616:Lama
7464:Śīla
7432:Śīla
7420:Pīti
7410:Sati
7361:Puja
7282:Koan
7188:Dāna
6779:Yasa
6666:Tārā
6138:ISBN
6117:ISBN
5791:OCLC
5781:ISBN
5715:ISBN
5697:ISBN
5636:bija
5611:ISBN
5599:2008
5572:ISBN
5554:ISBN
5536:ISBN
5500:ISBN
5473:ISBN
5453:ISBN
5320:ISBN
5213:ISBN
5195:ISBN
5069:ISBN
5028:ISBN
4906:ISBN
4790:ISBN
4693:ISBN
4648:ISBN
4603:ISBN
4586:ISBN
2728:and
2692:and
2445:bīja
2443:For
2111:koan
1999:The
1900:bija
1876:The
1857:, a
1851:The
1804:The
1767:Bīja
1690:The
1671:and
1492:and
1384:and
1371:dāna
1246:and
1171:and
1163:and
1150:Sera
910:Laos
815:Pāli
348:RTGS
342:กรรม
336:Thai
275:කර්ම
227:IPA:
222:kamm
212:kâmm
203:កម្ម
136:kàɰ̃
99:কর্ম
71:Pali
57:IAST
8545:Art
8481:Wat
7017:Zen
6283:by
6274:by
5673:doi
5421:doi
5391:doi
4991:(2)
4288:297
2502:36.
2326:las
2034:Zen
1958:of
1715:or
1589:).
1433:or
1425:or
1076:las
353:gam
311:THL
298:ལས།
259:uhb
188:gou
9010::
8047:ru
6078:.
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6057:.
6039:.
6021:.
6003:^
5981:.
5970:^
5953:^
5910:11
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5904:,
5789:.
5679:,
5669:38
5667:,
5415:,
5399:,
5387:14
5385:,
5381:,
4987:,
4967:,
4956:21
4954:,
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4806:,
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3982:;
3978:;
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1284:,
1187:.
1152:,
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1084:kṛ
945:US
390:on
350::
256::
254:RR
225:;
219::
215:;
209::
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162:yè
159::
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123:ကံ
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