Buddhist philosophy

4908: 6596:, Chokden criticized Tsongkhapa's view as being too logo-centric and still caught up in conceptualization about the ultimate reality which is beyond language. Sakya Chokden's philosophy attempted to reconcile the views of the Yogacara and Madhyamaka, seeing them both as valid and complementary perspectives on ultimate truth. Madhyamaka is seen by Chokden as removing the fault of taking the unreal as being real, and Yogacara removes the fault of the denial of Reality. Likewise, the Shentong and Rangtong views are seen as complementary by Sakya Chokden; Rangtong negation is effective in cutting through all clinging to wrong views and conceptual rectification, while Shentong is more amenable for describing and enhancing meditative experience and realization. Therefore, for Sakya Chokden, the same realization of ultimate reality can be accessed and described in two different but compatible ways. 6443: 4491: 6924:. The Avatamsaka sutra compares the phenomenal world to a dream, an illusion, and a magician's conjuring. The sutra states nothing has true reality, location, beginning and end, or substantial nature. The Avatamsaka also states that "The triple world is illusory – it is only made by one mind", and Fazang echoes this by writing, "outside of mind there is not a single thing that can be apprehended." Furthermore, according to Huayan thought, each mind creates its own world "according to their mental patterns", and "these worlds are infinite in kind" and constantly arising and passing away. However, in Huayan, the mind is not real either, but also empty. The true reality in Huayan, the noumenon, or "Principle", is likened to a mirror, while phenomena are compared to reflections in the mirror. It is also compared to the ocean, and phenomena to waves. 6161: 6859: 4687: 6898:. The net is set with jewels which have the extraordinary property that they reflect all of the other jewels, while the reflections also contain every other reflection, ad infinitum. The second image is that of the world text. This image portrays the world as consisting of an enormous text which is as large as the universe itself. The words of the text are composed of the phenomena that make up the world. However, every atom of the world contains the whole text within it. It is the work of a Buddha to let out the text so that beings can be liberated from suffering. 2745: 7189:), it does not have ultimate reality as its source or the practices to experience the esoteric truth. For Shingon, from an enlightened perspective, the whole phenomenal world itself is also the teaching of Vairocana. The body of the world, its sounds and movements, is the body of truth (dharma) and furthermore it is also identical with the personal body of the cosmic Buddha. For Kūkai, world, actions, persons and Buddhas are all part of the cosmic monologue of Vairocana, they are the truth being preached, to its own self manifestations. This is 8739:. There is, however, evidence that the Buddha was generally hostile toward attempts to establish the existence of unobservable entities. In the Pohapāda Sutta (D I.178–203), for instance, the Buddha compares someone who posits an unseen seer in order to explain our introspective awareness of cognitions, to a man who has conceived a longing for the most beautiful woman in the world based solely on the thought that such a woman must surely exist. And in the Tevijja Sutta (D I.235–52), the Buddha rejects the claim of certain 6916:" (dharma realm): the Realm of Principle, the Realm of Things, the Realm of the Noninterference between Principle and Things, and the Realm of the Noninterference of All Things. The first two are the universal and the particular, the third is the interpenetration of universal and particular, and the fourth is the interpenetration of all particulars. The third truth was explained by the metaphor of a golden lion: the gold is the universal and the particular is the shape and features of the lion. 7253: 5237: 5650: 65: 17308: 13961: 6573: 3954:, where the Buddha argues that an individual cannot experience the suffering of the entire world. He used the example of someone carrying off and burning grass and sticks from the Jeta grove and how a monk would not sense or consider themselves harmed by that action. In this example, the Buddha is arguing that we do not have direct experience of the entire world, and hence the self cannot be the whole world. In this Buddhist text, as well as in the 13972: 7813: 1297: 4435:". Dharmas are impermanent and dependent on other causal factors, they arise and pass as part of a web of other interconnected dharmas, and are never found alone. The Abhidharma schools held that the teachings of the Buddha in the sutras were merely conventional, while the Abhidharma analysis was ultimate truth (paramattha sacca), the way things really are when seen by an enlightened being. The Abhidharmic project has been likened as a form of 1366: 22: 11370: 5883: 11357: 2334: 3294:). Sensations are always dependent on contact with our surroundings. Buddha's causal theory is simply descriptive: "This existing, that exists; this arising, that arises; this not existing, that does not exist; this ceasing, that ceases." This understanding of causation as "impersonal lawlike causal ordering" is important because it shows how the processes that give rise to suffering work, and also how they can be reversed. 646: 11347: 6741: 694: 719: 4928: 5359:, and does not include any external physical objects. The soteriological importance of this theory is that, by removing the concept of an external world, it also weakens the 'internal' sense of self as an observer which is supposed to be separate from the external world. To dissolve the dualism of inner and outer is also to dissolve the sense of self and other. The later Yogacara commentator 3278:) was most likely limited to processes of mental conditioning and not to all physical phenomena. Gautama Buddha understood the world in procedural terms, not in terms of things or substances. His theory posits a flux of events arising under certain conditions which are interconnected and dependent, such that the processes in question at no time are considered to be static or independent. 7241: 17295: 7827: 7088: 1380: 1308: 6690:(1813–1899) were the founders of Rimé. The Rimé movement came to prominence at a point in Tibetan history when the religious climate had become partisan. The aim of the movement was "a push towards a middle ground where the various views and styles of the different traditions were appreciated for their individual contributions rather than being refuted, marginalized, or banned." 5389: 6248:. Mabja was studied under the Dharmakirtian Chaba and also the Candrakirti scholar Patsab. His work shows an attempt to steer a middle course between their views, he affirms the conventional usefulness of pramāṇa epistemology, but also accepts Candrakirti's prasangika views. Mabja's Madhyamaka scholarship was very influential on later Tibetan Madhyamikas such as 4837:. These institutions became major centers of philosophical learning in North India (where both Buddhist and also non-Buddhist thought was studied and debated). Mahāyāna philosophers continued the philosophical projects of Abhidharma, while at the same time critiquing them and introducing many new concepts and ideas. Since the Mahāyāna held to the 7731:, though he argued for the existence of a permanent reality, asserts that all phenomenal existence is transitory. In his opinion sorrow is conquered "by finding an object of knowledge which is not transient, not ephemeral, but is immutable, permanent, everlasting." The Buddha taught that the only thing which is eternal is 3087:(which are the earliest manuscripts containing discourses attributed to Gautama Buddha), has confirmed that their teachings are "consistent with non-Mahayana Buddhism, which survives today in the Theravada school of Sri Lanka and Southeast Asia, but which in ancient times was represented by eighteen separate schools." 4450:(Pali: dhammas), which are the ultimate phenomena, events or processes (and include physical and mental phenomena), but also the causal relations between them. In the Abhidharmic analysis, the only thing which is ultimately real is the interplay of dharmas in a causal stream; everything else is merely conceptual ( 4052:; that is, having a proper understanding of reality. However, this understanding was not conceived primarily as metaphysical and cosmological knowledge, but as a piece of knowledge into the arising and cessation of suffering in human experience. Therefore, the Buddha's epistemic project is different from that of 3861:, which states an entity cannot operate on or control itself (a knife can cut other things but not itself, a finger can point at other things but not at itself, etc.). This means then, that the self could never desire to change itself and could not do so; another reason for this is that, besides Buddhism, in the 6785:, which sees every phenomenon (dharma) as conditioned and manifested by the whole of reality (the totality of all other dharmas). Every instant of experience is a reflection of every other, and hence, suffering and nirvana, good and bad, Buddhahood and evildoing, are all "inherently entailed" within each other. 3967:

identify the world and self, to believe: 'At death, I shall become permanent, eternal, unchanging, and so remain forever the same; and that is mine, that is me, that is my self.' A wise and well-trained person sees that all these positions are wrong, and so he is not worried about something that does not exist.

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controller (and so is the self). On some occasions, a given part might fall on the controller side, while on other occasions it might fall on the side of the controlled. This would explain how it's possible for us to seek to change any of the skandhas while there is nothing more to us than just those skandhas.

4596:") was one of the major Buddhist philosophical schools in India, and they were so named because of their belief that dharmas exist in all three times: past, present and future. Though the Sarvāstivāda Abhidharma system began as a mere categorization of mental events, their philosophers and exegetes such as 3857:, the "argument from lack of control", is based on the fact that we often seek to change certain parts of ourselves, that the "executive function" of the mind is that which finds certain things unsatisfactory and attempts to alter them. Furthermore, it is also based on the "anti-reflexivity principle" of 7193:(literally: "the dharmakâya's expounding of the Dharma") which can be accessed through mantra which is the cosmic language of Vairocana emanating through cosmic vibration concentrated in sound. In a broad sense, the universe itself is a huge text expressing ultimate truth (Dharma) which must be "read". 4336:

cognitive process, rather than a feature of things as they really are. Going "beyond reasoning" means in this context penetrating the nature of reasoning from the inside, and removing the causes for experiencing any future stress as a result of it, rather than functioning outside the system as a whole.

5022:. The goal of the Buddhist aspirant in the Prajñāpāramitā texts is to awaken to the perfection of wisdom ("prajñāpāramitā"), a non-conceptual transcendent wisdom that knows the emptiness of all things while not being attached to anything (including the very idea of emptiness itself or perfect wisdom). 7225:

mandala. The function is the movement and change which happens in the world, which includes change in forms, sounds and thought. These forms, sounds and thoughts are expressed by the Shingon practitioner in various rituals and tantric practices which allow them to connect with and inter-resonate with

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of phenomena and hence do not achieve the same realization. Drawing on Chandrakirti, Tsongkhapa rejected the Yogacara teachings, even as a provisional stepping point to the Madhyamaka view. Tsongkhapa was also critical of the Shengtong view of Dolpopa, which he saw as dangerously absolutist and hence

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There is a tradition of making a distinction between two different perspectives on the nature of emptiness: one is when emptiness is presented within a philosophical analysis of the ultimate reality of things, in which case it ought to be understood in terms of a non-affirming negative phenomena. On

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There is a grasper if there is something to be grasped, but not in the absence of what is to be grasped. Where there is nothing to be grasped, the absence of a grasper also follows, there is not just the absence of the thing to be grasped. Thus there arises the extra-mundane non-conceptual cognition

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and held that we only perceive objects indirectly. The major argument used for this view by the Sautrāntikas was the "time-lag argument." According to Mark Siderits: "The basic idea behind the argument is that since there is always a tiny gap between when the sense comes in contact with the external

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either, since there is no single underlying ground of all things or metaphysical substratum). Instead they are merely processes that happen "due to the interplay of a multitude of conditions." Karunadasa also describes the Theravada system as a "critical realism" which sees the ultimate existents as

4294:(i.e. metaphysics, etc.) do not matter in the act of removing and curing the arrow wound itself (removing suffering). In this sense, the Buddha was often called "the great physician" because his goal was to cure the human condition of suffering first and foremost, not to speculate about metaphysics. 5447:

Dignāga's influence was profound and led to an "epistemological turn" among all Buddhists and also all Sanskrit language philosophers in India after his death. In the centuries following Dignāga's work, Sanskrit philosophers became much more focused on defending all of their propositions with fully

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one, for the Buddha a belief counts as truth only if it leads to successful Buddhist practice (and hence, to the destruction of craving). In the "Discourse to Prince Abhaya" (MN.I.392–4) the Buddha states this pragmatic maxim by saying that a belief should only be accepted if it leads to wholesome

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reductionism" by Mark Siderits because it holds that only impartite entities are real, not wholes. Abhidharmikas such as Vasubandhu argued that conventional things (tables, persons, etc.) "disappear under analysis" and that this analysis reveals only a causal stream of phenomenal events and their

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After the time of Asanga and Vasubandhu, the Yogācāra school developed in different directions. One branch focused on epistemology (this would become the school of Dignaga). Another branch focused on expanding the Yogācāra's metaphysics and philosophy. This latter tradition includes figures like

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First, the universe is structured in such a way that if someone intentionally commits a misdeed, a bad karmic fruit will be the result. Hence, from a pragmatic point of view, it is best to abstain from these negative actions which bring forth negative results. However, the important word here is

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The Buddha of the earliest Buddhists texts describes Dharma (in the sense of "truth") as "beyond reasoning" or "transcending logic", in the sense that reasoning is a subjectively introduced aspect of the way unenlightened humans perceive things, and the conceptual framework which underpins their

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The later Nyingma scholar Botrul (1894–1959) classified the major Tibetan Madhyamaka positions as shentong (other emptiness), Nyingma rangtong (self emptiness) and Gelug bdentong (emptiness of true existence). The main difference between them is their "object of negation"; shengtong states that

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that does not rely on reason. However, Chandrakirti rejects this idea, because meditation on emptiness cannot possibly involve any object. Reason's role for him is purely negative. Reason is used to negate any essentialist view, and then eventually reason must also negate itself, along with any

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This idea leads into the second moral justification of the Buddha: intentionally performing negative actions reinforces and propagates mental defilements which keep persons bound to the cycle of rebirth and interfere with the process of liberation, and hence intentionally performing good karmic

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Having said this, it is still clear that resisting and even refuting a false or slanted doctrine can be useful to extricate the interlocutor, or oneself, from error; hence, to advance in the way of liberation. Witness the Buddha's confutation of several doctrines by Nigantha Nataputta and other

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and expressed by the claim that nothing is "Neither-Same-Nor-Different" than anything else, but rather each 'thing' is the absolute totality of all things manifesting as a particular, everything is mutually contained within each thing. Everything is a reflection of "The Ultimate Reality of All

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The third meta-ethical consideration takes the view of not-self and our natural desire to end our suffering to its logical conclusion. Since there is no self, there is no reason to prefer our own welfare over that of others because there is no ultimate grounding for the differentiation of "my"

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There are six wrong views: An unwise, untrained person may think of the body, 'This is mine, this is me, this is my self'; he may think that of feelings; of perceptions; of volitions; or of what has been seen, heard, thought, cognized, reached, sought or considered by the mind. The sixth is to

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disagreed with Tsongkhapa, and argued that the prasangika svatantrika distinction was merely pedagogical. Gorampa also critiqued Tsongkhapa's realism, arguing that the structures which allow an empty object to be presented as conventionally real eventually dissolve under analysis and are thus

5340:- since we do not need the concept of external objects to explain reality, then we can do away with those superfluous concepts altogether as they are most likely just mentally superimposed on our concepts of reality by the mind. Yogācārins like Vasubandhu also attacked the realist theories of 4802:

or 'personalist' schools. They seemed to have held that there was a sort of 'personhood' in some ultimately real sense which was not reducible to the five aggregates. This controversial claim was in contrast to the other Buddhists of the time who held that a personality was a mere conceptual

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What the Buddhist has in mind is that on one occasion one part of the person might perform the executive function, on another occasion another part might do so. This would make it possible for every part to be subject to control without there being any part that always fills the role of the

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The initial work of early Tibetan Buddhist philosophers was in the translation of classical Indian philosophical treatises and the writing of commentaries. This initial period is from the 8th to the 10th century. Early Tibetan commentator-philosophers were heavily influenced by the work of

2878:, however, realized that the mind was embodied and causally dependent on the body, and therefore that a malnourished body did not allow the mind to be trained and developed. Thus, Buddhism's main concern is not with luxury or poverty, but instead with the human response to circumstances. 5104:). He pointed out that implicit in the early Buddhist concept of dependent origination is the lack of anatta (substantial being) underlying the participants in origination, so that they have no independent existence, a state identified as śūnyatā (i.e., emptiness of a nature or essence ( 3842:), the changing processes making up an individual human being. In this view, a 'person' is only a convenient nominal designation on a certain grouping of processes and characteristics, and an 'individual' is a conceptual construction overlaid upon a stream of experiences, just like a 3189:, often translated as "suffering", is the inherent and eternal unsatisfactoriness of life. This unpleasantness is said to be not just physical pain and psychological distress, but also a kind of existential unease caused by the inevitable facts of our mortality and ultimately by the 6071:. Hence, Vajrayāna is also called the "resultant vehicle", that is to say, it is the spiritual vehicle that relies on the immanent nature of the result of practice (liberation), which is already present in all beings. Duckworth names the philosophical view of Vajrayāna as a form of 6376:

According to Dölpopa, all beings are said to have the Buddha nature, the non-dual wisdom which is real, unchanging, permanent, non-conditioned, eternal, blissful and compassionate. This ultimate buddha wisdom is "uncreated and indestructible, unconditioned and beyond the chain of

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as the Sarvāstivāda view, but is more of a phenomenological schema. Hence the concept of svabhava (Pali: sabhava) for the Theravādins is more of a certain characteristic or dependent feature of a dharma, than any sort of essence or metaphysical grounding. As the Sinhalese scholar

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Kūkai's exposition of what has been called Shingon's "metaphysics" is based on the three aspects of the cosmic truth or Hosshin – body, appearance and function. The body is the physical and mental elements, which are the body and mind of the cosmic Buddha and which is also empty

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is like a raft in the sense that it is only a pragmatic tool for attaining nirvana ("for the purpose of crossing over, not for the purpose of holding onto", MN 22); once one has done this, one can discard the raft. It is also like medicine, in that the particulars of how one was

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MN 22, Alagaddupama Sutta, "Bhikkhus, what do you think? If people carried off the grass, sticks, branches, and leaves in this Jeta Grove, or burned them, or did what they liked with them, would you think: 'People are carrying us off or burning us or doing what they like with

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is valued. According to this theory, the cycle of philosophical upheavals that in part drove the diversification of Buddhism into its many schools and sects only began once Buddhists began attempting to make explicit the implicit philosophy of the Buddha and the early texts.

6605: 8714:" genuinely denotes, and then explaining that our erroneous sense of an "I" stems from our employment of the useful fiction represented by the concept of the person. While the second part of this strategy only receives its full articulation in the later development of the 6658:. Longchenpa's philosophy sought to establish the positive aspects of Buddha nature thought against the totally negative theology of Madhyamika without straying into the absolutism of Dolpopa. For Longchenpa, the basis for Dzogchen and Tantric practice in Vajrayana is the 7196:

Dainichi means "Great Sun" and Kūkai uses this as a metaphor for the great primordial Buddha, whose teaching and presence illuminates and pervades all, like the light of the sun. This immanent presence also means that every being already has access to the liberated state

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While Zhiyi did write "one thought contains three thousand worlds", this does not entail idealism. According to Zhiyi, "the objects of the aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning"

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to argue that mental impressions do not require external objects to (1) seem to be spatio-temporally located, (2) to seem to have an inter-subjective quality, and (3) to seem to operate by causal laws. The fact that purely mental events can have causal efficacy and be

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writes, the Pali tradition only postulates sabhava "for the sake of definition and description." However, ultimately each dhamma (particular phenomenon) is not a singular independent existence. Thus, Karunadasa rejects the view that Theravada Abhidhamma defends an

4766:) after they arise. The Sarvāstivādins saw these 'moments' in an atomistic way, as the smallest length of time possible (they also developed a material atomism). Reconciling this theory with their eternalism regarding time was a major philosophical project of the 8956:, or the inner self and the cosmic self. If we adhere to the thought that the Brahman is the cosmic principle governing the universe and Atman as its physical correlate, the essence of Upanishadic thought can be succinctly stated in the formula Brahman = Atman. 5298:

Yogācāra thinkers like Vasubandhu argued against the existence of external objects by pointing out that we only ever have access to our own mental impressions, and hence our inference of the existence of external objects is based on faulty logic. Vasubandhu's

5815:, for example. The ultimate goal of the path is then characterized using a range of positive language that had been used previously in Indian philosophy by essentialist philosophers, but which was now adapted to describe the positive realities of Buddhahood. 5379:

Yogācāra thinkers also developed a positive account of ultimate reality based on three basic modes or "natures" (svabhāva). This metaphysical doctrine is central to their view of the ultimate and to their understanding of the doctrine of emptiness (śūnyatā).

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the Buddha tells a group of confused villagers that the only proper reason for one's beliefs is verification in one's own personal experience (and the experience of the wise) and denies any verification which stems from a personal authority, sacred tradition

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purported sages which sometimes had large followings (e.g., Kula Sutta, Sankha Sutta, Brahmana Sutta). This shows that a virtuous and appropriate use of dialectics can take place. By implication, reasoning and argument shouldn't be disparaged by Buddhists.

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with regards to time; hence, the name of their school means "the view that everything exists". Vaibhāṣika remained an influential school in North India during the medieval period. Perhaps the most influential figure in this tradition was the great scholar

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The schools of Buddhism that had existed in China prior to the emergence of the Tiantai are generally believed to represent direct transplantations from India, with little modification to their basic doctrines and methods. The Tiantai school, founded by

7352:) which was free of supernatural beliefs. Taixu also wrote on the connections between modern science and Buddhism, ultimately holding that "scientific methods can only corroborate the Buddhist doctrine, they can never advance beyond it". Like Taixu, 5974:, for example, states: "you should kill living beings, speak lying words, take things that are not given and have sex with many women". Other features of tantra included a focus on the physical body as the means to liberation, and a reaffirmation of 5832:

sees the tathāgatagarbha as being an inherent nature in all things which is omnipresent, all-pervasive, non-conceptual, free of suffering and inherently blissful. It also describes buddha nature as “the intrinsically stainless nature of the mind”

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sought to show that Buddhism was rational and compatible with modern Scientific ideas such as the theory of evolution. Dharmapala also argued that Buddhism included a strong social element, interpreting it as liberal, altruistic and democratic.

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in Buddhism as a critical tool for the assessment of Western philosophies. In this way, Western philosophies can be classified in Buddhist terms as eternalist or nihilist. In a Buddhist view, all philosophies are considered non-essential views

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Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists, this practice of reversals is not

3732:). This means there is no part of a person which is unchanging and essential for continuity, and it means that there is no individual "part of the person that accounts for the identity of that person over time". This is in opposition to the 8735:(classes of psychophysical element) are exhaustive of the constituents of persons, plus the fact that these are all said to be empirically observable, that leads some to claim that the Buddha did not intend to deny the existence of a self 6817:, 210). This is then a form of realism, which sees the mind as real as the world, interconnected with and inseparable from it. In Tiantai thought, ultimate reality is simply the very phenomenal world of interconnected events or dharmas. 5731:(ca. 970–1045) argued that mental appearances do not really exist, and are false (alīka) or illusory. For these thinkers, the only thing which is real is a pure self-aware consciousness which is contentless (nirākāra, “without images”). 7221:). The physical universe for Shingon contains the interconnected mental and physical events. The appearance aspect is the form of the world, which appears as mandalas of interconnected realms and is depicted in mandala art such as the 6904:(Fa-tsang, 643–712), one of the most important Huayan thinkers, wrote 'Essay on the Golden Lion' and 'Treatise on the Five Teachings', which contain other metaphors for the interpenetration of reality. He also used the metaphor of a 8418:

Shinya Moriyama. "Prajñākaragupta on Yogic Perception and the Buddha's Omniscience A Critical Edition and Annotated Translation of the Pramāṇavārttikālaṅkāra ad Pramāṇavārttika III 281-286, 2023", Journal of Prajnakaragupta Studies

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or own essence), which could lead to Absolutism, and over-negation, which could lead to Nihilism. Tsongkhapa's solution to this dilemma was the promotion of the use of inferential reasoning only within the conventional realm of the

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Bodhi; The Numerical Discourses of the Buddha, p. 117; AN 1.307 "Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities arise and arisen wholesome qualities increase and expand so much as right

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more readily available to the population. He is of particular importance in the history of thought and religion, as his teachings constitute a separate sect of Buddhism, one of the only major sects to have originated in Japan

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was also influenced by this non-sectarian approach. Having studied under teachers from all major Tibetan Buddhist schools, his philosophical position tends to be that the different perspectives on emptiness are complementary:

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are not known through valid cognition and hence are not real objects of knowledge. Sakya Pandita was also critical of theories of sudden awakening, which were held by some teachers of the "Chinese Great Perfection" in Tibet.

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All Abhidharma schools also developed complex theories of causation and conditionality to explain how dharmas interacted with each other. Another major philosophical project of the Abhidharma schools was the explanation of

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provides a framework for analysis of reality that is not based on metaphysical assumptions regarding existence or non-existence, but instead on direct cognition of phenomena as they are presented to the mind in meditation.

2264:) of the world. The early Buddhist texts mention that a person becomes a follower of the Buddha's teachings after having pondered them over with wisdom and the gradual training also requires that a disciple "investigate" ( 7158:(mikkyô). Kūkai provided the theoretical framework for the esoteric Buddhist practices of Mantrayana, bridging the gap between the doctrine of the sutras and tantric practices. At the foundation of Kūkai's thought is the 6709:

perspective. Mipham argued that the view of the middle way is Unity (zung 'jug), meaning that from the ultimate perspective the duality of sentient beings and Buddhas is also dissolved. Mipham also affirmed the view of

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object and when there is sensory awareness, what we are aware of can't be the external object that the senses were in contact with, since it no longer exists." This is related to the theory of extreme momentariness.

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then, all our experiences are like seeing hairs on the moon when we have cataracts, that is, we project our mental images into something "out there" when there are no such things. Vasubandhu then goes on to use the

6650:. Longchenpa's works provide a philosophical understanding of Dzogchen, a defense of Dzogchen in light of the sutras, as well as practical instructions. For Longchenpa, the ground of reality is luminous emptiness, 4761:

Another important theory held by some Sarvāstivādins, Theravādins and Sautrāntikas was the theory of "momentariness" (Skt., kṣāṇavāda, Pali, khāṇavāda). This theory held that dhammas only last for a minute moment

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This argument requires the implied premise that the five aggregates are an exhaustive account of what makes up a person, or else the self could exist outside of these aggregates. This premise is affirmed in other

3313:). While philosophical analysis of arguments and concepts is clearly necessary to develop this understanding, it is not enough to remove our unskillful mental habits and deeply ingrained prejudices, which require 2788:. Dating these texts is difficult, and there is disagreement on how much of this material goes back to a single religious founder. While the focus of the Buddha's teachings is about attaining the highest good of 8747:, on the grounds that no one has actually observed this Brahman. This makes more plausible the assumption that the argument has as an implicit premise the claim that there is no more to the person than the five 5790:

using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism. In these sutras, the perfection of the wisdom of not-self is stated to be the true self

4377:(no killing, stealing, sexual misconduct, lying, or drinking alcohol) which were to be followed by his disciples, lay and monastic. There are various reasons the Buddha gave as to why someone should be ethical. 2239:

and so forth, were preeminently concerned with providing a means to liberation or salvation. It was a tacit assumption with these systems that if their philosophy were correctly understood and assimilated, an

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Some Buddhist thinkers even argued that rational reflection and philosophical analysis was a central practice which was necessary for the attainment of insight in meditation. Thus, Mahayana philosophers like

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have written texts on Buddhist philosophy. A feature of Buddhist thought in the West has been a desire for dialogue and integration with modern science and psychology, and various modern Buddhists such as

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While both Tiantai and Huayan hold to the interpenetration and interconnection of all things, their metaphysics have some differences. Huayan metaphysics is influenced by Yogacara thought and is closer to

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may not have been formulated in earliest Buddhism but as Anderson writes "emerged as a central teaching in a slightly later period that still preceded the final redactions of the various Buddhist canons."

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Bingenheimer, Marcus (2007). "Some Remarks on the Usage of Renjian Fojiao 人間佛教 and the Contribution of Venerable Yinshun to Chinese Buddhist Modernism". In Hsu, Mutsu; Chen, Jinhua; Meeks, Lori (eds.).

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Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference Mahachulalongkornrajavidyalaya University, Main Campus Wang Noi, Ayutthaya, Thailand, 31 May–2 June 2012

5985:

The defense of these tantric practices is based on the theory of transformation which states that negative mental factors and physical actions can be cultivated and transformed in a ritual setting. The

1329: 4281:

is not an ultimate end in itself or an explanation of all metaphysical reality, but a pragmatic set of teachings. The Buddha used two parables to clarify this point, the 'Parable of the raft' and the

2893:, as well as the extremes of existence and non-existence. This idea would become central to later Buddhist metaphysics, as all Buddhist philosophies would claim to steer a metaphysical middle course. 4626:, though it is not a completely independent essence, since all dharmas were said to be causally dependent. The Sarvāstivāda system extended this realism across time, effectively positing a type of 5851:, this originally pure (prakṛtipariśuddha) nature (i.e. the fully purified buddha-nature) is further described through numerous terms such as: unconditioned (asaṃskṛta), unborn (ajāta), unarisen ( 7342:, not as a metaphysical place in Buddhist cosmology but as something possible to create here and now in this very world, which could be achieved through a "Buddhism for Human Life" (Chinese: 4156:"Good, monks, That is how you have been instructed by me in this timeless doctrine which can be realized and verified, that leads to the goal and can be understood by those who are intelligent." 5348:. He argued that atoms, as conceived by the atomists (un-divisible entities), would not be able to come together to form larger aggregate entities, and hence that they were illogical concepts. 4409:, without thinking of the conventional concept of persons. According to this argument, anyone who is selfish does so out of ignorance of the true nature of personal identity and irrationality. 4758:

the myriad irreducible dhammas, and which also accepts the existence of an external world with entities that truly exist independently of cognition (as opposed to Mahayana forms of idealism).

4275:

during one's lifetime and bring about the danger of substituting the experience of liberation by a conceptual understanding of the doctrine or by religious faith. According to the Buddha, the

4264:, the historical Buddha stated that thinking about these imponderable issues led to "a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views". 8446:

Swearer, Donald K. Ethics, wealth, and salvation: A study in Buddhist social ethics. Edited by Russell F. Sizemore. Columbia: University of South Carolina Press, 1990. (from the introduction)

5047:(Middle way, or "Centrism") school. Nāgārjuna was one of the most influential Indian Mahayana thinkers. He gave the classical arguments for the empty nature of all dharmas and attacked the 4429:

which sought to systematize the teachings of the early Buddhist discourses (sutras). Abhidharma analysis broke down human experience into momentary phenomenal events or occurrences called "

9586: 6894:) are deeply interconnected, mutually arising and that every phenomenon contains all other phenomena. Various metaphors and images are used to illustrate this idea. The first is known as 6805:) and each thought "contains three thousand worlds". This perspective allows the Tiantai school to state such seemingly paradoxical things as "evil is ineradicable from the highest good, 4774:

which attempts to refute the doctrine that "all phenomena (dhamma) are as momentary as a single mental entity." However, momentariness with regards to mental dhammas (but not physical or

2027:

Particular points of Buddhist philosophy have often been the subject of disputes between different schools of Buddhism, as well as between representative thinkers of Buddhist schools and

4094:) and that anyone who attempts to describe another "All" will be unable to do so because "it lies beyond range". This text seems to indicate that for the Buddha, things in themselves or 2012:, refusing to answer them because they were not conducive to liberation but led instead to further speculation. However he also affirmed theories with metaphysical implications, such as 939: 5166:), who argued for the use of properly logical syllogisms to positively argue for emptiness (instead of just refuting the theories of others). These two approaches were later termed the 6535:

unstructured and non-conceptual (spros bral). Tsongkhapa's students Gyel-tsap, Kay-drup, and Ge-dun-drup set forth an epistemological realism against the Sakya scholars' anti-realism.

4535:–247 BCE). This text is important because it attempts to refute several philosophical views which had developed after the death of the Buddha, especially the theory that 'all exists' ( 6768:(538–597), was the first truly unique Chinese Buddhist philosophical school. Tiantai doctrine sought to bring together all Buddhist teachings into a comprehensive system based on the 6511:

framework, allowing for the use of reason for ethics, conventional monastic rules and promoting a conventional epistemic realism, while holding that, from the view of ultimate truth (

10076: 8230: 9725: 5947:) of tantric ritual. The need for an explication and defense of the Tantras arose out of the unusual nature of the rituals associated with them, which included the use of secret 9623: 6809:." Moreover, in Tiantai, nirvana and samsara are ultimately the same; as Zhiyi writes, "a single, unalloyed reality is all there is – no entities whatever exist outside of it." 4669:

sects. Another important feature of the Mahāsāṃghika tradition was its unique theory of consciousness. Many of the Mahāsāṃghika sub-schools defended a theory of self-awareness (

8102: 5751:, in a departure from mainstream Buddhist language, insist that there is a real potential for awakening is inherent to every sentient being. They marked a shift from a largely 5640:

a pure wisdom within all beings), which he equated with the buddha-nature (tathāgatagarbha). This synthetic tradition also became important in later Indian Buddhism, where the

3196:

Suffering also arises because of contact with unpleasant events, and due to not getting what one desires. The second truth is that this unease arises out of conditions, mainly

4841:

which states that doctrines are regarded as conditionally "true" in the sense of being spiritually beneficial, these new theories and practices were seen as 'skillful means' (

2290:", rather, one must meditate, listen to the teachings and understand them by "reflecting through rational inquiry" (yukti-cintāmaya). Only through this method which combined 11157: 5310:

I. This is nothing but impressions, since it manifests itself as an unreal object, Just like the case of those with cataracts seeing unreal hairs in the moon and the like.

4959:, which sees all things as illusions and all of reality as a dreamlike appearance without any fundamental essence. The Prajñāpāramitā is said to be a transcendent spiritual 5336:

created by the karma of certain types of beings. After having argued that impressions-only is a theory that can explain our everyday experience, Vasubandhu then appeals to

7131:(true word) school in Japan. He wrote on a wide variety of topics such as public policy, language, the arts, literature, music and religion. After studying in China under 7399:

and wrote a wide variety of material, including works promoting the importance of modern science to his Tibetan countrymen and also Buddhist philosophical texts such as

6220:

views which continues to this day among Tibetan Buddhist schools. The main disagreement between these views is the use of reasoned argument. For Śāntarakṣita's school,

4732:

This work is the major Abhidharma text used in Tibetan and East Asian Buddhism today. The Theravāda also holds that dharmas only exist in the present, and are thus also

9250: 6550:

school and ruler of Tibet. He was also one of the most important Buddhist philosophers in the Tibetan tradition, writing works on logic and epistemology and promoting

9657:

Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 30.

6059:

notes that Vajrayāna philosophical outlook is one of embodiment, which sees the physical and cosmological body as already containing wisdom and divinity. Liberation (

2172:

Various elements of these three phases are incorporated and/or further developed in the philosophy and worldview of the various sects of Buddhism that then emerged.

9648:

Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, p. 28.

8875:

is the undifferentiated reality underlying all existence. Brahman is the eternal first cause present everywhere and nowhere, beyond time and space, the indefinable

4389:

who believed that karma was a quasi-physical element, for the Buddha karma was a volitional mental event, what Richard Gombrich calls "an ethicised consciousness".

9915:

Tillemans, Tom J.F. (2011). "Buddhist Epistemology (pramāṇavāda)". In Edelglass, William; Garfield, Jay L. (eds.). Oxford Handbook of World Philosophy. pp. 233–44.

5187:

which says "I have no thesis" for his rejection of positive epistemic Madhyamaka statements. Candrakīrti held that a true Madhyamika could only use "consequence" (

5177:, Bhāvaviveka's Madhyamika philosophy makes use of Buddhist epistemology. Candrakīrti, on the other hand, critiqued Bhāvaviveka's adoption of the epistemological ( 4138:, nor could any of them prove its existence. The Buddha also stressed that experience is the only criterion for verification of the truth in this passage from the 4675:) which held that consciousness can be simultaneously aware of itself as well as its intentional object. Some of these schools also held that the mind's nature ( 3228:, which consists of eight practices that end suffering. They are: right view, right intention, right speech, right action, right livelihood, right effort, right 2272:) the teachings. The Buddha also expected his disciples to approach him as a teacher in a critical fashion and scrutinize his actions and words, as shown in the 9906:

Lawrence J. McCrea, and Parimal G. Patil. Buddhist Philosophy of Language in India: Jnanasrimitra on Exclusion. New York: Columbia University Press, 2010. p. 5.

6666:, the immanent Buddha nature, "the primordially luminous reality that is unconditioned and spontaneously present" which is "free from all elaborated extremes". 6067:

are not seen as something outside the body, or an event in the future, but as imminently present and accessible right now through unique tantric practices like

8500:. In: Encyclopedia of Indian Philosophy. Ed. by Potter, Karl H. Vol. VII: Abhidharma Buddhism to 150 AD. Motilal Banarsidass, 1996, pp. 28, 33, 37, 41, 43, 48. 5786:. The language used by this approach is primarily negative, and the buddha-nature literature can be seen as an attempt to state orthodox Buddhist teachings of 5677:. Śāntarakṣita was also instrumental in the introduction of Buddhism and the Sarvastivadin monastic ordination lineage to Tibet, which was conducted at Samye. 5263:) was a Buddhist philosophical tradition which arose in between the 2nd century CE and the 4th century CE and is associated with the philosophers and brothers 10835: 6497:

position. Tsongkhapa argued that, because svatantrika conventionally establishes things by their own characteristics, they fail to completely understand the

6358:

is already immanent in all living beings as an eternal and all-pervaside non-dual wisdom he termed "all-basis wisdom" or "gnosis of the ground of all" (Tib.

6224:

is useful in establishing arguments that lead one to a correct understanding of emptiness. Then, through the use of meditation, one can reach non-conceptual

5723:(ca. 980–1040), held that images in consciousness have a real existence, since they arise from a real consciousness. Meanwhile, Alikākāravāda defenders like 1336: 3998:). The historical Buddha also held that understanding and seeing the truth of non-self led to un-attachment, and hence to the cessation of suffering, while 6731:

the other hand, when it is discussed from the point of view of experience, it should be understood more in terms of an affirming negation – 14th Dalai Lama

12111: 3112:

was not central to the teachings of the historical Buddha, while others disagree with this position. Likewise, there is scholarly disagreement on whether

7177:

Buddha (Dainichi). Hosshin is embodied absolute reality and truth. Hosshin is mostly ineffable but can be experienced through esoteric practices such as

4385:: for the Buddha, karma is nothing else but intention/volition, and hence unintentionally harming someone does not create bad karmic results. Unlike the 3877:) is perfectly blissful and does not suffer. The historical Buddha used this idea to attack the concept of self. This argument could be structured thus: 13026: 11501: 8531:

Bronkhorst, Johannes (1998), "Did the Buddha Believe in Karma and Rebirth?", Journal of the International Association of Buddhist Studies, 21 (1): 1–20

3825:

22.47, which states: "whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them."

7395:, "was arguably the most important Tibetan intellectual of the twentieth century." Gendün Chöphel travelled throughout India with the Indian Buddhist 7035:

during the 6th and 7th centuries saw an increase in the proliferation of new schools and forms of thought, a period known as the six schools of Nara (

6422:(1575–1634) and numerous later figures of the Jonang tradition. In the late 17th century, the Jonang order and its teachings came under attack by the 3136:

According to some scholars, the philosophical outlook of earliest Buddhism was primarily negative, in the sense that it focused on what doctrines to

2244:

free of suffering and limitation could be achieved. If this fact is overlooked, as often happens as a result of the propensity engendered by formal

10276:

Dreyfus, Georges B. J. Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations (Suny Series in Buddhist Studies), 1997, p. 22.

6399: 6362:, Skt. ālaya-jñāna). This view holds that all relative phenomena are empty of inherent existence, but that the ultimate reality, the buddha-wisdom ( 10354:

Dreyfus, Georges B. J. Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations (Suny Series in Buddhist Studies), 1997, p. 2.

8669: 5372:

Apart from its defense of an idealistic metaphysics and its attacks on realism, Yogācāra sources also developed a new theory of mind, based on the

5896:(also Mantrayāna, Sacret Mantra, Tantrayāna and Esoteric Buddhism) is a Mahayana Buddhist tradition associated with a group of texts known as the 5495:). Perception is a non-conceptual awareness of particulars which is bound by causality, while inference is reasonable, linguistic and conceptual. 4790:. Some schools such as the Sarvastivadins explained perception as a type of phenomenalist realism while others such as the Sautrantikas preferred 13030: 9496:

Von Rospatt, Alexander; The Buddhist Doctrine of Momentariness: A Survey of the Origins and Early Phase of This Doctrine up to Vasubandhu, p. 36.

9487:

Von Rospatt, Alexander; The Buddhist Doctrine of Momentariness: A Survey of the Origins and Early Phase of This Doctrine up to Vasubandhu, p. 18.

7638: 7626: 6385:

and nirvana. Dolpopa's shentong view also taught that ultimate reality was truly a "Great Self" or "Supreme Self" referring to works such as the

3080: 8366:

Madhyamaka Schools in India: A Study of the Madhyamaka Philosophy and of the Division of the System into the Prasangika and Svatantrika Schools.

6678:(non-sectarian, unbiased) which sought to push back against the politically dominant Gelug school's criticisms of the Sakya, Kagyu, Nyingma and 6588:(1428–1507) would develop and defend Sakya anti-realism, and they are seen as the major interpreters and critics of Sakya Pandita's philosophy. 6387: 5424:

in their debates with the Brahminical philosophers in order to defend Buddhist doctrine. This tradition is called "those who follow reasoning" (

4636: 3238:(concentration, mental unification, meditation). The highest good and ultimate goal taught by the historical Buddha, which is the attainment of 3102:

argue that critical analysis reveals discrepancies among these various doctrines. They present alternative possibilities for what was taught in

13254: 10928: 7377: 6825: 6792:

doctrine. The three truths are: the conventional truth of appearance, the truth of emptiness and the third truth of 'the exclusive Center' (但中

127: 5661:), an important center for late Indian Yogacara. Great panditas like Jñānaśrīmitra and Ratnākaraśānti were 'gate-scholars' in this university. 10538:

Hookham, SK. The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, SUNY pres, p. 158

9069: 8261: 7373: 5397: 4907: 4171:

consequences. This tendency of the Buddha to see what is true as what was useful or "what works" has been called by Western scholars such as

3983:) and that since we cannot control the world as we wish, the world cannot be the self. The idea that "this cosmos is the self" is one of the 2739: 2248:

to consider the philosophical enterprise as a purely descriptive one, the real significance of Indian and Buddhist philosophy will be missed.

1428: 783: 8379: 6442: 6181:

Tibetan Buddhist philosophy is mainly a continuation and refinement of the Indian Mahayana philosophical traditions. The initial efforts of

5703:, True Aspectarians, also known as sākāravāda). The crux of the debate was the question of whether mental appearances, images or “aspects” ( 5498:

These Buddhist philosophers argued in favor of the theory of momentariness, the Yogācāra "awareness only" view, the reality of particulars (

5114:

Later philosophers of the Madhyamaka school built upon Nāgārjuna's analysis and defended Madhyamaka against their opponents. These included

3850:, for it is based on the fact that all we observe is subject to change, especially everything observed when looking inwardly in meditation. 11471: 9380:

Shì hùifēng, "Dependent Origination=Emptiness"—Nāgārjuna's Innovation? An Examination of the Early and Mainstream Sectarian Textual Sources

7684: 6313:

The 14th century saw increasing interest in the Buddha nature texts and doctrines. This can be seen in the work of the third Kagyu Karmapa

5866:

and represents the potentiality to realize Buddhahood through Buddhist practices. In this interpretation, the intention of the teaching of

1866: 8194: 4327:

or disdain for philosophy. Rather, it indicates that he viewed the answers to these questions as not understandable by the unenlightened.

15249: 14856: 14009: 9172: 8693: 3846:

is merely a conventional designation for the parts of a chariot and how they are put together. The foundation of this argument is purely

11085: 4713:"), often attacked the theories of the Sarvāstivādins, especially their theory of time. A major figure in this argument was the scholar 16092: 11579: 5167: 1390: 11314: 9627: 8522:

Salomon, Richard (20 January 2020). "How the Gandharan Manuscripts Change Buddhist History". lionsroar.com. Retrieved 21 January 2020.

4490: 16370: 11336: 9698: 8062: 5636:, an Indian monk who was an important translator in China. He promoted a new theory that said there was a "stainless consciousness" ( 14951: 8428:

Smith, Douglass, and Justin Whitaker. "Reading the Buddha as a Philosopher." Philosophy East and West 66, no. 2 (2016): pp. 515–538.

5301: 5673:(725–788) brought together Yogacara, Madhyamaka and the Dignaga school of epistemology into a philosophical synthesis known as the 4579:(tikas) on the classic Pali Abhidhamma texts. Abhidhamma study also included smaller doctrinal summaries and compendiums, like the 2714: 11166: 9438:

Williams, Paul; Tribe, Anthony; Wynne, Alexander; Buddhist Thought: A Complete Introduction to the Indian Tradition, 2011, p. 124.

6160: 6075:, by which he means the belief that every existing entity is in some sense divine and that all things express some form of unity. 5845:(prabhasvara-citta). This ancient idea holds that the mind is inherently pure, and that defilements are only adventitious. In the 13846: 13298: 11049:

Kuzminski, Adrian. Pyrrhonism: How the Ancient Greeks Reinvented Buddhism (Studies in Comparative Philosophy and Religion), 2008.

9201:

Williams, Paul; Tribe, Anthony; Wynne, Alexander; Buddhist Thought: A Complete Introduction to the Indian Tradition, 2011, p. 36.

8600:

Williams, Paul; Tribe, Anthony; Wynne, Alexander; Buddhist Thought: A Complete Introduction to the Indian Tradition, 2011, p. 48.

4370:, and that Buddhist moral acts and virtues derive their value from how they lead us to or act as an aspect of the nirvanic life. 4225:). Only philosophy and discussion which has pragmatic value for liberation from suffering is seen as important. According to the 10556:

D. Germano, The Tantric Philosophical Prose and Poetry of Longchenpa, Religion and the Literary in Tibet, AAR, 7 November 2012,

6908:. Fazang introduced the distinction of "the Realm of Principle" and "the Realm of Things". This theory was further developed by 4206: 13501: 11481: 11113: 9613:

Conze, Edward; The Ontology of the Prajnaparamita, Philosophy East and West Vol.3 (1953) PP.117-129, University of Hawaii Press

8879:. The gods are incarnations of Brahman. It can be said that everything that is Brahman. And it can be argued that Brahman is a 17007: 10869:

Holmgren, Felix , "The Madman's Middle Way: Reflections on Reality of the Tibetan Monk Gendün Chöpel by Donald S. Lopez Jr.",

4209:

from indulging in intellectual disputation for its own sake, which is fruitless, and distracts one from the ultimate goals of

1500: 15216: 11275: 11230: 11027: 10829: 10705:

Taigen Dan Leighton, Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra, "Buddhadharma" magazine (2006)

10470: 10426: 10405: 10384: 10081:. In: Jamie Hubbard (ed.), Pruning the Bodhi Tree: The Storm Over Critical Buddhism, Univ of Hawaii Press 1997, pp. 174–192. 9743: 9052: 8856: 8290: 8224: 8174: 8088: 8020: 4852:

ideal, which included an attitude of compassion for all sentient beings. The Bodhisattva is someone who chooses to remain in

4199:, and that for the Buddha it is causally impossible for something which is false to lead to cessation of suffering and evil. 10723:. Yampolsky, Philip B. (Philip Boas), 1920–1996. Rogers D. Spotswood Collection. New York: Columbia University Press. 1990. 6560:(Commentary on Valid Cognition) as central to the scholastic study. Sakya Pandita's 'Treasury of Logic on Valid Cognition' ( 11664: 11506: 11033: 10798:

Frank J. Hoffman, Contemporary Buddhist philosophy: A biographical essay, Asian Philosophy, Vol. 2 No. 1 1992, pp. 79-100,

7547:." This idea of Buddhism influenced the Beat writers, and a contemporary representative of Western Buddhist Romanticism is 7150:(Treatise on the Differences Between Esoteric and Exoteric Teachings) outlines the difference between exoteric, mainstream 6486:. Gelug philosophy is based upon the study of Madhyamaka texts and Tsongkhapa's works as well as formal debate (rtsod pa). 4317:

is that he saw ultimate reality and nirvana as devoid of sensory mediation and conception and therefore language itself is

3915:

This argument then denies that there is one permanent "controller" in the person. Instead, it views the person as a set of

1322: 33: 7963:

edition of the Nettipakaraṇa, 1902, p. xi) which Nanamoli translates as: "for there is no other criterion beyond a text" (

5144:(c. 470–550) has been understood as the originator of the 'prāsaṅgika' approach which is based on critiquing essentialism 4176: 3321:, we need to train the mind in meditation to be able to truly comprehend the nature of reality, which is said to have the 2129:

texts beginning in the 3rd century BCE, that feature scholastic reworking and schematic classification of material in the

13841: 10661: 9042: 8664: 7865: 6325:

as Buddha nature which is the basis for nirvana and samsara, radiant in nature and empty in essence, surpassing thought.

5916: 5191:), in which one points out the inconsistencies of their opponent's position without asserting an "autonomous inference" ( 4778:

dhammas) was later adopted by the Sri Lankan Theravādins, and it is possible that it was first introduced by the scholar

4126: 8609:

Shulman, Eviatar. "Early meanings of dependent-origination." Journal of Indian Philosophy 36, no. 2 (2008): pp. 297–317.

7543:, which promoted spiritual freedom as "a spontaneous, emancipatory consciousness that transcends rational intellect and 7029:, who was also a patriarch of Huayan Buddhism, wrote extensively on the philosophy of Chan and on the Avatamsaka sutra. 3106:

and question the authenticity of certain teachings and doctrines. For example, some scholars think that the doctrine of

17345: 15576: 13738: 13288: 11383: 9505:

Ronkin, Noa, "Abhidharma", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL=<

9474:

Ronkin, Noa, "Abhidharma", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL=<

6874:

school is the other native Chinese doctrinal system. Huayan is known for the doctrine of "interpenetration" (Sanskrit:

5627: 4172: 3779:) that constitute a sentient being, and the fact that these are always changing. This argument can be put in this way: 2921:, so older studies by various scholars conclude that the Buddha must at least have taught some of these key teachings: 2094: 1920: 676: 122: 79: 16633: 9359:

in Bart Dessein and Weijen Teng (ed) "Text, History, and Philosophy Abhidharma across Buddhist Scholastic Traditions."

5295:. Other names for the Yogācāra school are 'vijñanavada' (the doctrine of consciousness) and 'cittamatra' (mind-only). 3177:

or "Truths of the Noble One" are a central feature to the teachings of the historical Buddha and are put forth in the

3120:) was seen as liberating in earliest Buddhism or whether it was a later addition. according to Vetter and Bronkhorst, 16658: 11584: 10993: 10728: 10086: 9530: 9260: 8925: 7697:, and Adrian Kuzminski have identified cross influences between ancient Buddhism and the ancient Greek philosophy of 5682: 1089: 13831: 10776:

Krummel, John, "Kûkai", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL=<

10021:"Limiting the Scope of the Neither-One-Nor-Many Argument: The Nirākāravādin's Defense of Consciousness and Pleasure" 8887:

one, since all gods – presumably of any tradition – are manifestations of Brahman, real only because Brahman exists.

7921:

us'?" – "No, venerable sir. Why not? Because that is neither our self nor what belongs to our self."

6718:

inauthentic experience is empty, rangtong negates any conceptual reference and bdentong negates any true existence.

17190: 13516: 13261: 10816: 9885:

Tillemans, Tom, "Dharmakīrti", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.)

7792:

An alternative approach to the comparison of Buddhist thought with Western philosophy is to use the concept of the

7739:, after a relentless analysis of the mind, concluded that consciousness consists of fleeting mental states. Hume's 6502:

outside the middle way. Tsongkhapa identified two major flaws in interpretations of Madhyamika, under-negation (of

3124:

constituted the original "liberating practice", while discriminating insight into transiency as a separate path to

1859: 1833: 14417: 11178: 6995:

or "sudden awakening", the idea that insight happens all at once in a flash of insight. This view was promoted by

6261: 5799:) is used in a way idiosyncratic to these sutras; the "true self" is described as the perfection of the wisdom of 1159: 17220: 15242: 14002: 13908: 13898: 11727: 11305: 10137: 7713:

caused him to create his philosophy. Because of the high degree of similarity between Nāgārjuna's philosophy and

7678: 6788:

Tiantai metaphysics is entailed in their teaching of the "three truths", which is an extension of the Mādhyamaka

6547: 6272: 5967:

and other practices which were discordant with or at least novel in comparison to traditional Buddhist practice.

5014:

Form is emptiness and emptiness is form; the same is true for feelings, perceptions, volitions and consciousness.

4627: 3244:, literally means "extinguishing" and signified "the complete extinguishing of greed, hatred, and delusion (i.e. 2227:

were seldom, if ever, purely speculative or descriptive. Virtually all the great philosophical systems of India:

1695: 16828: 14057: 10557: 9371:

Nakamura, Hajime (1987). Indian Buddhism: A Survey with Bibliographical Notes. Motilal Banarsidass. pp. 298–311.

5183:) tradition on the grounds that it contained subtle essentialism. He quotes Nagarjuna's famous statement in the 17246: 16406: 14349: 13853: 13506: 13308: 13199: 13144: 11717: 9099:

7785:, although himself dismissive of Buddhism as yet another nihilism, had a similar impermanent view of the self. 7411:

was meant to be more suitable to modern Western sensitivities by offering a vision of "secular enlightenment".

7360:

grounded in concern for humanitarian issues, and his students and followers have been influential in promoting

6646: 1568: 10179:

Damien Keown, Charles S. Prebish (editors) Encyclopedia of Buddhism, Guhyasamaja tantra and Guhyagarbha tantra

7299:

wrote on the history of Buddhist thought and psychology. Other important Sri Lankan Buddhist thinkers include

6393: 3881:

If the self existed it would be the part of the person that performs the executive function, the "controller."

15820: 15405: 15051: 13823: 13521: 13204: 11496: 11329: 10398:

The Buddha Within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga

5908:

and explanations of the Buddhist tantric systems, especially through commentaries on key tantras such as the

4291: 4282: 1438: 605: 300: 10197:

Snellgrove, David. (1987) Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. pp. 125–126.

7205:, and that, because of this, there is the possibility of "becoming Buddha in this very embodied existence" ( 7045:(1185–1333) also saw another flurry of intellectual activity. During this period, the influential figure of 6984: 5611: 4798:

One major philosophical view which was rejected by all the schools mentioned above was the view held by the

17554: 17539: 17225: 17130: 16778: 15495: 15151: 14750: 13406: 13278: 13249: 12951: 9981:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, 8067: 6121:(716 to 720), and tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as 4063: 4023: 2707: 2088: 1931: 1898: 1828: 1242: 826: 702: 550: 325: 285: 10463:

The Buddha from Dolpo : a study of the life and thought of the Tibetan master Dolpopa Sherab Gyaltsen

9277: 5767:(i.e. a Buddha) and is what allows someone to become a Buddha. Another similar term used for this idea is 5479:

they developed defends the view that there are only two 'instruments of knowledge' or 'valid cognitions' (

2343: 17544: 17029: 16743: 15372: 13097: 13006: 12476: 12121: 11634: 11529: 11159:

The Four Schools of Buddhist Philosophy: Clear Discrimination of Views Pointing at the Definitive Meaning

9786: 7777: 7300: 6241: 5692:

Perhaps the most important debate among late Yogācāra philosophers was the debate between alikākāravāda (

5600: 5376:, which includes the innovative doctrine of the subliminal storehouse consciousness (Skt: ālayavijñāna). 4817:

From about the 1st century BCE, a new textual tradition began to arise in Indian Buddhist thought called

3179: 2848: 1852: 1514: 1452: 14630: 12641: 10656: 10547:

Brunnholzl, Karl; Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature, p. 107.

6297:(which accepts that conventional truth is in some sense real and true, yet dependently originated). The 3318: 3084: 2767:

himself was engaged in philosophical inquiry. Siddartha Gautama (c. 5th century BCE) was a north Indian

2372: 17549: 16896: 16565: 15871: 15647: 15235: 14720: 14615: 13995: 13946: 13426: 12902: 12388: 11511: 11344: 11019: 10752: 10170:

Snellgrove, David. (1987) Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors. p. 125.

9968:

Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun,

9180: 8355:

Conze, Edward. Buddhist thought in India: Three phases of Buddhist philosophy. Vol. 4. Routledge, 2013.

7611: 7501: 5292: 4576: 4436: 4233: 3721: 3213: 3014: 2195: 1971: 1766: 15281: 14575: 12836: 10328:

Reason and Experience in Tibetan Buddhism: Mabja Jangchub Tsöndrü and the Traditions of the Middle Way

7709:'s court on Alexander's conquest of western India, where ancient biographers say his contact with the 7535:

works were very influential in the United States. Suzuki's worldview was a Zen Buddhism influenced by

7423: 6858: 5287:, often translated as "impressions only" or "appearance only". This has been interpreted as a form of 4549:). These were the major philosophical theories that divided the Buddhist Abhidharma schools in India. 4358:. Buddhist ethics have been termed eudaimonic (with their goal being well-being) and also compared to 4049: 1272: 1257: 17564: 17102: 15314: 15304: 14896: 14482: 14052: 13836: 13649: 13639: 13511: 12494: 12074: 11835: 11810: 10789:

McMahan, David L. 2008. The Making of Buddhist Modernism. Oxford: Oxford University Press. pp. 91-97.

10326: 10007:, Visions of Unity: The Golden Paṇḍita Shakya Chokden’s New Interpretation of Yogācāra and Madhyamaka 9994:, Visions of Unity: The Golden Paṇḍita Shakya Chokden’s New Interpretation of Yogācāra and Madhyamaka 9100: 9010: 7602:

Another area of convergence has been Buddhism and environmentalism, which is explored in the work of

6841: 4319: 4272: 4210: 4150:"Monks, do you only speak that which is known by yourselves seen by yourselves, found by yourselves?" 3531: 3263: 3145: 3125: 2852:, this is used to refer to the fact that his teachings steer a middle course between the extremes of 1580: 425: 11860: 10936: 10511:

Shantarakshita and Ju Mipham (2005) The Adornment of the Middle Way Padmakara Translation, pp. 21-24

10419:

The Buddha from Dölpo: A Study of the Life and Thought of the Tibetan Master Dölpopa Sherab Gyaltsen

10377:

The Buddha from Dölpo: A Study of the Life and Thought of the Tibetan Master Dölpopa Sherab Gyaltsen

10127:, edited by Jonathan Silk, Oskar von Hinüber, and Vincent Eltschinger, 261-273. Leiden: Brill, 2015. 9772: 9111:

Hamilton, Sue. 2000. Early Buddhism: a New Approach: the I of the Beholder. Richmond, Surrey: Curzon

8457:

Basic Teachings of the Buddha: A New Translation and Compilation, With a Guide to Reading the Texts,

3834:. According to this text, the apparently fixed self is merely the result of identification with the 3030: 2870:

ascetics of the Buddha's time placed much emphasis on a denial of the body, using practices such as

2744: 2191: 235: 17405: 17205: 16768: 16018: 15858: 15855: 15581: 15415: 15400: 14536: 14519: 14116: 13941: 13293: 13107: 13085: 13078: 12981: 12514: 12134: 11950: 11895: 11516: 11322: 10224:

Duckworth, Douglas; Tibetan Mahāyāna and Vajrayāna in "A companion to Buddhist philosophy", p. 106.

10215:

Duckworth, Douglas; Tibetan Mahāyāna and Vajrayāna in "A companion to Buddhist philosophy", p. 100.

9880: 7622: 7508:. The most important trend in Japanese Buddhist thought after the formation of the Kyoto school is 6979: 6230: 5574: 5092:

Nāgārjuna asserted a direct connection between, even identity of, dependent origination, non-self (

4898: 4733: 4722: 3934: 3916: 3830: 3767:

The most widely used argument that the Buddha employed against the idea of an unchanging ego is an

3748:. The Buddha held that attachment to the appearance of a permanent self in this world of change is 3322: 3168: 2965: 2009: 2005: 1457: 430: 380: 14580: 11300: 9506: 9475: 7458:

and Padmasiri de Silva. The study of the Pali Abhidhamma tradition continued to be influential in

7438:

and have written on the socio-political application of Buddhism. Likewise, Buddhist approaches to

6973: 6414:

thinkers, and was also widely criticized in some circles as being similar to the Hindu notions of

6212:, Kanakavarman and Jayananda (12th century) and the development of the Tibetan debate between the 5941:

theories, it saw itself as being a faster vehicle to liberation containing many skillful methods (

5199: 1124: 17425: 16783: 16724: 16677: 16535: 16498: 15866: 15781: 15771: 15695: 15561: 15533: 14796: 14776: 14466: 14158: 13878: 13858: 13189: 13169: 12926: 12656: 11900: 10899:

McMahan, David L. 2008. The Making of Buddhist Modernism. Oxford: Oxford University Press. p. 122

10851:

McMahan, David L. 2008. The Making of Buddhist Modernism. Oxford: Oxford University Press. p. 75.

9088: 8402: 8274: 8206: 8072: 7870: 7694: 6702: 6683: 6640: 6565: 5525: 5206:(344–413 CE), who translated the works of Nagarjuna to Chinese. Other Chinese Madhymakas include 4686: 4471: 4045: 3976: 3862: 2700: 2314: 2181: 1808: 1731: 1479: 1262: 1134: 836: 590: 10337: 9456:

Y. Karunadasa, The Dhamma Theory, Philosophical Cornerstone of the Abhidhamma, 1996, pages 38-39

7617:

In the West, Comparative philosophy between Buddhist and Western thought began with the work of

7013:

philosophy also had an influence on Chan. The theory of the Fourfold Dharmadhatu influenced the

5828:

brought together all the major themes of the tathāgatagārbha theory into a single treatise. The

4560: 4462:

relations. The mainstream Abhidharmikas defended this view against their main Hindu rivals, the

2134: 738: 17338: 16916: 16848: 15928: 15766: 15344: 15319: 15309: 15076: 15041: 14477: 14202: 13888: 13728: 13396: 13366: 13139: 13090: 12931: 12879: 12874: 12636: 12457: 12354: 12106: 12101: 11850: 8979:

Gombrich; Recovering the Buddha's Message © The Buddhist Forum, Vol I, Seminar Papers 1987–1988

6418:. The Shentong philosophy was also expounded in Tibet and Mongolia by the later Jonang scholar 6378: 6344:

and Buddha-nature ideas present in Indian sources (including the buddha-nature literature, the

4750: 4581: 4328: 4260: 3271: 3267: 3164: 3103: 3006: 2908: 2902: 2816: 2533: 2524: 2487: 2303: 2107: 2036: 2013: 1989: 1823: 1776: 1741: 1489: 1469: 1405: 1129: 861: 841: 669: 405: 390: 370: 295: 290: 205: 112: 14493: 12218: 10676: 9520: 9426:

Kalupahana, David; A history of Buddhist philosophy, continuities and discontinuities, p. 206.

9346:

Kalupahana, David; A history of Buddhist philosophy, continuities and discontinuities, p. 128.

9278:

An analysis of factors related to the kusala/akusala quality of actions in the Pāli tradition.

9169: 9009:

Thanissaro Bhikkhu , SN 12.48 PTS: S ii 77 CDB i 584 Lokayatika Sutta: The Cosmologist, 1999;

8998: 7988: 7909: 6351: 6099: 5728: 5609:

with the pure aspect of the storehouse consciousness. Some key sources of this school are the

4405:

suffering and someone else's. Instead, an enlightened person would just work to end suffering

4305:

went on to use the sayings of the Buddha as sound evidence equal to perception and inference.

3971:

Furthermore, Gautama Buddha argued that the world can be observed to be a cause of suffering (

3821: 3682: 2274: 1109: 788: 17153: 17092: 17072: 16906: 16818: 16798: 16788: 16421: 16270: 15903: 15835: 15743: 15710: 15538: 15518: 15324: 14254: 13893: 13863: 13444: 13376: 13209: 13124: 13119: 13043: 13038: 12956: 11486: 11089: 10799: 10777: 8905: 8876: 8655: 8282: 8215: 8142: 7328: 7312: 7213:

relationship between the macrocosm of Hosshin and the microcosm of the Shingon practitioner.

6797: 6564:) set forth the classic Sakya epistemic anti-realist position, arguing that concepts such as 6294: 6182: 5787: 5678: 5670: 5546: 5449: 5373: 5273: 4666: 4607: 4188: 3692: 3064: 2538: 1803: 1795: 1781: 1736: 1561: 1546: 1410: 1395: 1084: 1014: 610: 600: 555: 12509: 6114: 5910: 5472: 5012:

Oh, Sariputra, form does not differ from emptiness, and emptiness does not differ from form.

4821:(Great Vehicle), which would slowly come to dominate Indian Buddhist philosophy. During the 4446:

Abhidharma philosophers not only outlined what they believed to be an exhaustive listing of

4048:, though, like his contemporaries, he affirmed the soteriological importance of holding the 3128:

was a later development. Scholars such as Bronkhorst and Carol Anderson also think that the

2957: 17511: 17170: 17125: 17087: 17034: 16963: 16719: 16515: 16426: 16249: 16219: 15960: 15488: 15334: 15329: 14640: 13916: 13883: 13868: 13386: 13283: 13229: 13114: 13053: 13021: 13016: 13001: 12986: 12976: 12941: 12854: 12546: 12469: 11772: 11712: 11461: 11428: 11378: 8728:

It is the fact that this argument does not contain a premise explicitly asserting that the

7840: 7455: 7276: 7186: 7139: 7135:, Kūkai brought together various elements into a cohesive philosophical system of Shingon. 6796:) or middle way, which is beyond conventional truth and emptiness. This third truth is the 6694: 6687: 6482: 5900:

which had developed into a major force in India by the eighth century. By this time Indian

5066: 5053: 4167: 3225: 3091: 2941: 2918: 2912: 2785: 2733: 2463: 2351: 2130: 1771: 1652: 1633: 1519: 1177: 620: 580: 575: 540: 385: 265: 173: 158: 102: 74: 14296: 13756: 12371: 12240: 12166: 12042: 11780: 8997:

Thanissaro Bhikkhu , MN 22 PTS: M i 130 Alagaddupama Sutta: The Water-Snake Simile, 2004,

7960: 7789:'s ideas on being and nothingness have been held by some to be similar to Buddhism today. 7749:, though his skepticism about causation leads him to opposite conclusions in other areas. 7338:(1890–1947) advocated a reform and revival of Buddhism. He promoted an idea of a Buddhist 5847: 5820: 5642: 5617: 5243:

wrote in defense of Vijñapti-matra (appearance only) as well as writing a massive work on

4770:. The Theravādins initially rejected this theory, as evidenced by the Khaṇikakathā of the 3999: 3298: 3245: 3205: 2917:

Apart from the middle way, certain basic teachings appear in many places throughout these

8: 17415: 17311: 17266: 17256: 17215: 17163: 17148: 17077: 17039: 16871: 16838: 16699: 16686: 16493: 16290: 16201: 16156: 15948: 15761: 15609: 14986: 14926: 14700: 14274: 14032: 13723: 13602: 13436: 13411: 13401: 13361: 13221: 13194: 13154: 13073: 13063: 12991: 12918: 12349: 12206: 11987: 11965: 11917: 11737: 11537: 11393: 11373: 11144: 8828: 8824: 8715: 8673: 8158: 7890: 7782: 7764: 7750: 7706: 7575: 7571: 7473: 7392: 7388: 7361: 7357: 7245: 6460:

school of Tibetan Buddhism, which came to dominate the country through the office of the

6447: 6286: 6209: 4791: 3314: 3099: 2784:

as well as in other surviving fragmentary textual collections, collectively known as the

2543: 2443: 2438: 2115: 1927: 1902: 1838: 1597: 1551: 1484: 1464: 1415: 1400: 1277: 886: 881: 630: 585: 523: 463: 400: 340: 95: 84: 17559: 16023: 14861: 14595: 14121: 11697: 11624: 8949: 6592:

also critiqued Tsongkhapa's interpretation of Madhyamaka and Dolpopa's Shentong. In his

6415: 5792: 5018:

The Prajñāpāramitā sources also note that this applies to every single phenomenon, even

4639:(720–780), who was a Vaibhāṣika thinker within the epistemological (pramana) tradition. 3939: 3870: 3737: 2881:

Another related teaching of the historical Buddha is "the teaching through the middle" (

2803: 2781: 2367: 17517: 17491: 17455: 17450: 17420: 17261: 17230: 17210: 17158: 17140: 17115: 17110: 17062: 17049: 17016: 16911: 16813: 16748: 16704: 16648: 16488: 16317: 16211: 16119: 15923: 15802: 15793: 15756: 15751: 15657: 15652: 15629: 15548: 15362: 15289: 14500: 14311: 14141: 13786: 13691: 13533: 13496: 13491: 13421: 13371: 13318: 13313: 13184: 13179: 13174: 13164: 13149: 13134: 13129: 13068: 13048: 13011: 12936: 12741: 12442: 12366: 12244: 12186: 12027: 11927: 11855: 11830: 11476: 11406: 11198: 10870: 10746: 10577:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, pp. 256–257

9955: 9942: 9760: 9560: 7666: 7552: 7532: 7497: 7443: 7408: 7396: 7280: 7235: 7143: 6832:, since they are also a reflection of the Absolute. In Japan, this school was known as 6682:

philosophical views, and develop a more eclectic or universal system of textual study.

6046: 5922: 5862:

does not represent a substantial self; rather, it is a positive language expression of

5752: 5654: 5562: 5455:

The "School of Dignāga" includes later philosophers and commentators like Santabhadra,

5351:

Inter-subjective reality for Vasubandhu is then the causal interaction between various

5051:

found in various Abhidharma schools (and also in Hindu philosophy) in his magnum opus,

4834: 4654:. Thus, not all Abhidharma sources defend svabhava. For example, the main topic of the 4643: 4525: 4499: 4475: 4440: 4394: 4254: 3919:

seeking change and an awareness of that desire for change. According to Mark Siderits:

3258: 3240: 3041: 3026: 2811: 2790: 2565: 2245: 2187: 2021: 1993: 1979: 1975: 1756: 1662: 1622: 1617: 1602: 1592: 1585: 1536: 1531: 1509: 1447: 934: 916: 911: 851: 758: 615: 595: 535: 530: 418: 320: 313: 240: 230: 137: 26: 14841: 14511: 14344: 13585: 9411:

Skorupski, Tadeusz. “Consciousness and Luminosity in Indian and Tibetan Buddhism.” In

7725:

suspects that Nāgārjuna was influenced by Greek Pyrrhonist texts imported into India.

7404: 6654:("knowledge"), or buddha nature, and this ground is also the bridge between sutra and 5716: 5573:

brought the school to China and translated Yogacara works there, where it is known as

5460: 5416:(c. 6-7th century) were Buddhist philosophers who developed a system of epistemology ( 5195:), for no such inference can be ultimately true from the point of view of Madhyamaka. 5025:

The Prajñāpāramitā teachings are associated with the work of the Buddhist philosopher

4571:

school. The Theravada philosophical enterprise was mostly carried out in the genre of

4236:

which he regarded as the basis for "unwise reflection". These "unanswered questions" (

4140: 3069: 2668: 2618: 2582: 2283: 17410: 17400: 17385: 17368: 17331: 17299: 17200: 17195: 17180: 17120: 17082: 17067: 17024: 16595: 16555: 16473: 16401: 16384: 16362: 15990: 15965: 15776: 15596: 15339: 14891: 14871: 14826: 14695: 14472: 14448: 14441: 14018: 13964: 13926: 13622: 13607: 13570: 13555: 13328: 13244: 13159: 12996: 12961: 12946: 12673: 12663: 12344: 12191: 12176: 12047: 11970: 11890: 11825: 11757: 11644: 11401: 11271: 11226: 11202: 11023: 10989: 10959: 10825: 10734: 10724: 10717: 10466: 10422: 10401: 10380: 10333: 10082: 10040: 9739: 9526: 9256: 9048: 8931: 8921: 8852: 8685: 8677: 8286: 8220: 8170: 8094: 8084: 8080: 8034: 8026: 8016: 7855: 7832: 7567: 7544: 7540: 7509: 7288: 7151: 7115:. In China, this form of Buddhism is known as Mìzōng (密宗), or "Esoteric School", and 7032: 7018: 6659: 6198: 6149: 6056: 5818:

Perhaps the most influential source in the Indian tradition for this teaching is the

5693: 5425: 5325: 5279: 4956: 4767: 4431: 4184: 4056:; it is primarily a solution to the fundamental human spiritual/existential problem. 4053: 4029: 3858: 3174: 3158: 3129: 3108: 3021: 2926: 2510: 2505: 2224: 2200: 2075:, and more. One recurrent theme in Buddhist philosophy has been the desire to find a 2017: 2001: 1886: 1818: 1813: 1746: 1677: 1672: 1612: 1607: 1556: 1541: 1524: 1474: 1384: 1312: 1232: 871: 662: 560: 545: 350: 225: 168: 132: 117: 48: 15156: 14191: 12908: 11702: 11602: 11110: 8723: 8718:, the first part can be found in the Buddha's own teachings, in the form of several 8147:

An Introduction to Indian Philosophy: Hindu and Buddhist Ideas from Original Sources

7127:(AD774–835) is a major Japanese Buddhist philosopher and the founder of the Tantric 6328:

One of the most important theoriests of buddha-nature in Tibet was the scholar-yogi

4661:

by Harivarman (3-4th century CE), an influential Abhidharma text, is the emptiness (

4593: 3317:, paired with understanding. According to the Buddha's teachings as recorded in the 3190: 2977: 2661: 2643: 2611: 2377: 2064: 743: 17435: 17395: 17373: 17251: 17185: 17175: 16876: 16823: 16773: 16753: 16714: 16709: 16550: 16478: 16196: 16107: 15998: 15970: 15955: 15918: 15624: 15604: 15571: 15476: 15438: 15096: 14730: 14665: 14453: 14387: 14316: 14097: 14089: 13612: 13565: 13560: 13416: 13381: 13356: 13351: 13102: 13058: 12971: 12646: 12302: 12295: 12079: 12069: 11955: 11619: 11491: 11190: 10689: 10032: 9731: 8945: 8913: 8848: 8844: 8394: 8278: 8210: 8162: 8076: 8008: 8004: 7722: 7718: 7690: 7618: 7607: 7447: 7435: 7431: 7296: 7260: 7155: 7108: 6940: 6909: 6905: 6880: 6634: 6176: 6050: 5964: 5897: 5666: 5583: 5512: 5341: 4671: 4632: 4615: 4467: 4423:

The main Indian Buddhist philosophical schools practiced a form of analysis termed

4245: 3980: 3866: 3059: 2890: 2756: 2638: 2560: 2402: 2028: 1657: 1573: 1237: 1079: 969: 896: 625: 570: 500: 490: 355: 14675: 12691: 10520:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, p. 220

10451:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, p. 257

10366:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, p. 256

10314:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, p. 217

10161:

Wayman, Alex; The Buddhist Tantras: Light on Indo-Tibetan Esotericism, 2013, p. 3.

10150:

Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought

9925: 9688:

Garfield, Jay; Edelglass, William; The Oxford Handbook of World Philosophy, p. 213

7037: 6675: 5720: 5594:

tradition of Yogācāra-tathāgatagarbha thought. This group adopted the doctrine of

5464: 2595: 2548: 1099: 763: 17481: 17390: 17380: 16957: 16926: 16891: 16856: 16734: 16585: 16483: 16441: 16352: 16340: 16325: 16300: 16275: 16045: 15913: 15908: 15825: 15810: 15483: 15367: 15046: 14916: 14791: 14690: 14366: 14284: 14259: 14181: 13976: 13921: 13873: 13801: 13671: 13469: 13449: 13391: 13303: 12966: 12864: 12711: 12447: 12430: 12415: 12393: 11945: 11815: 11649: 11629: 11117: 11010: 10818:

Development and Practice of Humanitarian Buddhism: Interdisciplinary Perspectives

10620:

The 14th Dalai Lama, Dzogchen: The Heart Essence of the Great Perfection, p. 166.

9179:. For further discussion of the context in which these statements were made, see 9176: 9165: 8868: 8840: 8659: 7860: 7845: 7818: 7798: 7634: 7596: 7588: 7584: 7579: 7485: 7451: 7439: 7427: 7324: 7042: 6722: 6556: 6268: 6186: 6103: 5979: 5952: 5886: 5747: 5740: 5686: 5558: 5207: 5203: 5086: 4874: 4665:) of dharmas. Indeed, this anti-essentialist nominalism was widespread among the 4345: 4107: 3991: 3984: 3959: 2232: 2144:, beginning in the late first century CE. This movement emphasizes the path of a 2032: 1667: 1301: 1282: 1267: 1207: 1114: 831: 650: 565: 365: 275: 220: 16097: 15136: 14207: 12721: 11875: 11865: 6041:, killing living beings is glossed as "making them void" by means of a "special 5141: 5100: 4717:, a Sarvāstivādin monk himself (who was also influenced by the critiques of the 4503: 4271:

is that such questions contribute nothing to the practical methods of realizing

3045:, the ultimate soteriological goal which leads to the cessation of all suffering 2650: 1004: 866: 733: 215: 17430: 16866: 16861: 16729: 16694: 16626: 16600: 16436: 16285: 16224: 16137: 15980: 15876: 15619: 15299: 15121: 15071: 15061: 14710: 14605: 14487: 14430: 14400: 14269: 14042: 13931: 13634: 13484: 13266: 12846: 12826: 12746: 12435: 12425: 12359: 12196: 11682: 11545: 10233:

Goodman (ed.), Davidson (ed.); Tibetan Buddhism: Reason and Revelation, p. 109.

8166: 7875: 7850: 7728: 7630: 7559: 7505: 7481: 7467: 7415: 7308: 7256: 7026: 7004: 7000: 6895: 6465: 6423: 6419: 6314: 5988: 5570: 5421: 5333: 5320: 5248: 4940: 4862: 4822: 4727: 4351: 4244:(or whether it is finite or infinite), the unity or separation of the body and 4202: 4083: 4059: 3816: 3713: 3406: 3286:), for example, is always dependent on, and caused by sensations gained by the 3075: 2875: 2764: 2752: 2748: 2428: 2253: 2149: 2111: 2048: 1943: 1916: 1751: 1227: 1202: 1187: 1054: 510: 440: 395: 253: 16307: 16082: 15106: 14291: 14222: 11194: 10486: 9735: 9357:

The Contribution of Saṃghabhadra to Our Understanding of Abhidharma Doctrines,

9129:

Emmanuel, Steven M (editor); A Companion to Buddhist Philosophy, 2013, p. 228.

9031:

Emmanuel, Steven M (editor); A Companion to Buddhist Philosophy, 2013, p. 223.

8012: 6382: 5491: 5413: 5337: 5149: 5119: 4858:(the cycle of birth and death) to benefit all other beings who are suffering. 4854: 4718: 4597: 4520: 3250: 2866: 2769: 2633: 2219:

schools of Buddhist philosophy in ancient India, Peter Deller Santina writes:

2216: 2157: 2060: 748: 17533: 17506: 16921: 16833: 16763: 16505: 16295: 16229: 16186: 16055: 15680: 15466: 15448: 14570: 14543: 14406: 14393: 14380: 14334: 14279: 13701: 13550: 12859: 12761: 12619: 12420: 12398: 12334: 12005: 11800: 11795: 11687: 11356: 10642:

JeeLoo Liu, Tian-tai Metaphysics vs. Hua-yan Metaphysics A Comparative Study.

10558:

https://tiblit.files.wordpress.com/2012/11/germano_aartiblit2012_combined.pdf

10044: 8776: 8689: 8681: 8154: 8098: 8030: 7995:. Brill’s Handbook of Oriental Studies, Section 2: South Asia. Vol. 16. 7943: 7768: 7740: 7710: 7658: 7650: 7642: 7563: 7513: 7489: 7381: 7252: 7202: 6988: 6964: 6871: 6853: 6829: 6589: 6585: 6543: 6516: 6453: 6406:

The shentong view had an influence on philosophers of other schools, such as

6253: 6137: 5938: 5842: 5772: 5256: 5236: 5231: 4976: 4916: 4878: 4818: 4812: 4698: 4374: 4359: 2839: 2774: 2675: 2625: 2473: 2357: 2294:

reflection and meditation will the wisdom that leads to enlightenment arise.

2161: 2068: 1919:(c. 5th century BCE), as well as the further developments which followed the 1906: 1883: 1252: 1212: 1154: 1139: 1119: 906: 335: 330: 270: 37: 14148: 12159: 12149: 11521: 10860:

Yih-Hsien Yu, Modern Chinese Philosophy, Internet Encyclopedia of Philosophy

10738: 10340: 10020: 8935: 6267:

There are various Tibetan Buddhist schools or monastic orders. According to

5956: 5468: 4935:

snake spirits who are said to be the guardians of the Prajnaparamita sutras.

4226: 3884:

The self could never desire that it be changed (anti-reflexivity principle).

3050: 3017:

come to be and how they are conditioned by various psycho-physical processes

1104: 989: 475: 280: 17486: 16952: 16942: 16901: 16881: 16653: 16616: 16575: 16461: 16411: 16072: 16050: 16028: 15975: 15943: 15815: 15675: 15586: 15382: 15116: 15016: 15001: 14735: 14565: 14373: 14306: 14186: 14166: 14047: 13791: 13776: 13746: 13696: 13686: 13528: 13323: 12816: 12651: 12529: 12317: 12312: 12139: 12010: 11885: 11346: 10881:

Trungpa, Chogyam. (1984) "Shambhala: Sacred Path of the Warrior", pp. 25–34

10138:

The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata'

8711: 8620:

A history of Western thought: from ancient Greece to the twentieth century.

7908:

See for example Thanissaro Bhikkhu's commentary on the Mulapariyaya Sutta,

7757:

and renunciation as a response to suffering and desire (cf. Schopenhauer's

7662: 7646: 7592: 7528: 7477: 7463: 7264: 7112: 6276: 6205: 6118: 6003: 5905: 5689:. This philosophical tradition is influential in Tibetan Buddhist thought. 5554: 5476: 4799: 4745: 4656: 4611: 4589: 4397:, the highest happiness. This perspective sees immoral acts as unskillful ( 3725: 3708: 2602: 2387: 2333: 2099: 2052: 1955: 1703: 1647: 1222: 1182: 1019: 959: 375: 260: 178: 64: 14136: 12574: 12559: 12519: 12216: 11880: 11456: 11137:

Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon

8398: 6201:(1059–1109) and Chaba Chökyi Senge (1182–1251). Their works are now lost. 5764: 5649: 5484: 4694: 4567:(4-5th century AD), the most important philosopher and commentator of the 4515: 3603: 3279: 3234: 3197: 2433: 2397: 1009: 17501: 17496: 17471: 16947: 16886: 16758: 16738: 16643: 16580: 16540: 16520: 16446: 16416: 16077: 16013: 15705: 15690: 15566: 15556: 15505: 15471: 15410: 15196: 15086: 15066: 14836: 14660: 14620: 14610: 14412: 14227: 14111: 13761: 13590: 12731: 12716: 12499: 12307: 12235: 12015: 11845: 11747: 11594: 11466: 11309: 8710:

can be seen as one of first arguing that there is nothing that the word "

7922: 7603: 7548: 7536: 7524: 7093: 7076: 7050: 6913: 6774: 6624:

school and wrote an extensive number of works on the Tibetan practice of

6551: 6494: 6473: 6469: 6217: 6194: 6079: 5871: 5779: 5665:

Another later development was the synthesis of Yogācāra with Madhyamaka.

5456: 5441: 5004: 4849: 4830: 4771: 4706: 4690: 4602: 4564: 4545: 4479: 4314: 4302: 4230: 4196: 4117: 3341:) the nature of human experience and this is said to lead to liberation. 3229: 2886: 2885:), which claims to be a metaphysical middle path between the extremes of 2587: 2448: 2291: 2208: 2145: 1983: 1963: 1911: 1718: 999: 984: 979: 753: 445: 15031: 13751: 12211: 7291:(1920–1970), wrote the classic modern account of Buddhist epistemology ( 6305:

schools also tend to follow Sakya anti-realism (with some differences).

5557:(who was known to have debated the Madhyamaka thinker Candrakirti), and 5115: 5106: 4070:, in the sense that it was based on the experience of the world through 3067:

school. A recent study by Bhikkhu Analayo concludes that the Theravādin

3003:), which provide an analysis of personal identity and physical existence 2102:

splits the development of Indian Buddhist philosophy into three phases:

16793: 16621: 16570: 16560: 16431: 16335: 16280: 16087: 16067: 15933: 15700: 15614: 15443: 15390: 15354: 15258: 15146: 15126: 15036: 14991: 14966: 14906: 14901: 14851: 14771: 14745: 14680: 14506: 14459: 14264: 14212: 13706: 13664: 13540: 13346: 13271: 12885: 12869: 12831: 12811: 12706: 12681: 12589: 12524: 12504: 12250: 12181: 12052: 11935: 11905: 11840: 11790: 11448: 11438: 11411: 10036: 10009:. Albany, New York: State University of New York Press, 2011, p. 73-74. 8941: 8917: 8880: 8707: 7938: 7885: 7880: 7793: 7754: 7736: 7714: 7698: 7606:. Another Western Buddhist philosophical trend has been the project to 7419: 7222: 7166: 7120: 7067: 7014: 6806: 6789: 6617: 6572: 6508: 6490: 6461: 6365: 6355: 6346: 6249: 6213: 6145: 6141: 6110: 6091: 6068: 6064: 6012: 5975: 5930: 5812: 5756: 5724: 5633: 5591: 5566: 5550: 5507: 5360: 5352: 5315: 5268: 5244: 5240: 5134: 5044: 5019: 4952: 4943:("perfection of insight" sutras) (circa 1st century BCE) emphasize the 4902: 4866: 4838: 4787: 4779: 4739:

The Theravāda presentation of Abhidharma is also not as concerned with

4714: 4572: 4425: 4418: 4367: 4323:

inadequate to explain it. Thus, the Buddha's silence does not indicate

4267:

One explanation for this pragmatic suspension of judgment or epistemic

4180: 4163: 4071: 4067: 3847: 3768: 3749: 3733: 3368: 3185: 2969: 2930: 2853: 2835: 2829: 2795: 2382: 2287: 2236: 2212: 2153: 2126: 2076: 2056: 2040: 1894: 1726: 1357: 1247: 1144: 1024: 964: 901: 876: 846: 773: 450: 210: 107: 14436: 12726: 11722: 11206: 10611:

Emmanuel, Steven M. (Ed.); A Companion to Buddhist Philosophy, p. 103.

10602:

Emmanuel, Steven M. (Ed.); A Companion to Buddhist Philosophy, p. 102.

10350: 10348: 10242:

Bhattacharyya, Benoytosh; An Introduction to Buddhist Esoterism, p. 66

10125:

Brill's Encyclopedia of Buddhism, Volume One: Literature and Languages

9668:

The Sociology of Philosophies: A Global Theory of Intellectual Change.

7772: 6148:(1357–1419) continued the tradition of Buddhist Tantric philosophy in 6025:

statements about tantric practice and physiology. For example, in the

5841:

teachings also come to be identified with the similar doctrine of the

5598:(the buddha-womb, buddha-source, or "buddha-within") found in various 5402: 4075: 3928:

As noted by K.R. Norman and Richard Gombrich, the Buddha extended his

3287: 3216:

let go of craving and remove ignorance through insight and knowledge,

1997: 994: 16808: 16803: 16663: 16590: 16525: 16396: 16330: 16142: 16132: 16127: 16102: 15898: 15458: 15420: 15171: 15006: 14831: 14806: 14725: 14685: 14670: 14625: 14423: 14217: 13681: 13654: 12821: 12696: 12408: 12324: 12201: 12091: 12064: 12057: 12020: 11977: 11940: 11707: 11672: 11639: 11614: 11569: 9217:. Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pp. 40–41. 9120:

Jayatilleke, K. N.; Early Buddhist Theory of Knowledge, pp. 177, 206.

7934: 7786: 7654: 7493: 7369: 7339: 7272: 7174: 7101: 6828:(960–1028). Zhanran developed the idea that non-sentient beings have 6072: 5893: 5783: 5699:, False Aspectarians, also known as Nirākāravāda) and Satyākāravāda ( 5398:

Buddhist_logico-epistemology § The_Dignāga-Dharmakīrti_tradition

5329: 5026: 4960: 4568: 4553: 4507: 4458: 4241: 3642: 3334: 3054: 2655: 2468: 1947: 1939: 1935: 1217: 949: 778: 495: 470: 21: 16033: 14171: 13987: 13454: 12290: 12144: 11910: 11692: 11561: 11553: 11012:

Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia

9156:

Jayatilleke, K. N.; Early Buddhist Theory of Knowledge, pp. 352–353.

9047:. Blackwell Companions to Philosophy. Wiley-Blackwell. p. 224. 8908:. In Kasulis, Thomas P.; Ames, Roger T.; Dissanayake, Wimal (eds.). 8719: 5882: 4618:. This realism was based on the nature of dharmas, which was called 4482:, and held that all things - even dharmas - were merely conceptual. 4401:) in our quest for happiness, and hence it is pragmatic to do good. 4362:(this approach began with Damien Keown). Keown writes that Buddhist 4268: 4229:, during his lifetime the Buddha remained silent when asked several 4134:

because none of them can prove they have had personal experience of

4007: 3929: 3906: 3854: 3805: 3717: 3702: 3448: 3326: 3306: 3113: 3049:

According to N. Ross Reat, all of these doctrines are shared by the

2985: 2968:, three characteristics which apply to all phenomena and which are: 2453: 1365: 856: 17354: 16638: 16545: 16510: 16468: 16456: 16244: 16038: 15938: 15881: 15685: 15639: 15523: 15166: 15056: 14996: 14946: 14941: 14786: 14781: 14740: 14705: 14655: 14590: 14585: 14339: 14176: 13971: 13811: 13766: 13711: 13676: 13580: 13239: 12806: 12801: 12751: 12686: 12604: 12569: 12564: 12225: 12096: 12084: 11995: 11654: 11351: 10345: 9996:. Albany, New York: State University of New York Press, 2011, p. 8. 8800:

Panjvani, Cyrus; Buddhism: A Philosophical Approach (2013), p. 131.

8740: 7812: 7745: 7353: 7218: 7210: 7058: 7046: 6992: 6921: 6698: 6625: 6613: 6524: 6503: 6498: 6341: 6337: 6322: 6022: 5960: 5934: 5852: 5759:(positive) mode. The main topic of this genre of literature is the 5578: 5437: 5345: 5288: 5211: 5170:

approaches to Madhyamaka by Tibetan philosophers and commentators.

5070: 5048: 4944: 4920: 4870: 4825:, Buddhist philosophy thrived in large monastery complexes such as 4740: 4662: 4651: 4619: 4606:("Great Commentary"), eventually refined this system into a robust 4324: 4187:

argues the Buddha's epistemology can also be taken to be a form of

4162:

Furthermore, the Buddha's standard for personal verification was a

4131: 3835: 3668: 3652: 3596: 2861: 2555: 2325: 2165: 2141: 2122: 2072: 2044: 2035:

philosophers. These elaborations and disputes gave rise to various

1967: 1890: 1761: 1296: 1197: 1039: 1029: 954: 944: 891: 808: 768: 505: 485: 480: 360: 56: 15176: 12796: 12786: 12771: 12594: 12464: 11732: 11111:

Robert Ellis A Buddhist theory of moral objectivity (Ph.D. thesis)

9101:

http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.023.than.html

9011:

http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.048.than.html

8038: 7665:

have written various works which interpret Buddhist ideas through

7124: 6126: 6106:

wrote tantric texts and commentaries systematizing the tradition.

5855:), eternal (nitya), changeless (dhruva), and permanent (śāśvata). 5436:", or "the Epistemological School." They were associated with the 4911:

The world's earliest printed book is a Chinese translation of the

2458: 2256:

were not meant to be taken on faith alone, but to be confirmed by

1094: 1074: 1069: 17440: 16265: 16239: 16234: 16176: 16171: 16003: 15891: 15886: 15845: 15667: 15513: 15395: 15186: 15181: 15161: 15101: 15091: 15081: 15021: 14971: 14961: 14886: 14876: 14866: 14811: 14645: 14525: 14249: 14126: 14101: 14037: 13716: 13659: 13644: 12791: 12781: 12756: 12631: 12626: 12584: 12554: 12486: 12452: 12339: 12280: 12275: 12129: 12032: 11870: 11820: 11607: 11433: 9252:

Buddhist Thought: A Complete Introduction to the Indian Tradition

8953: 8872: 8744: 8729: 8437:

Panjvani, Cyrus; Buddhism: A Philosophical Approach (2013), p. 29

7732: 7517: 7459: 7387:

One of Tibetan Buddhism's most influential modernist thinkers is

7240: 7198: 7182: 7159: 7128: 7097: 7022: 6996: 6890: 6821: 6769: 6758: 6740: 6706: 6621: 6581: 6531: 6520: 6407: 6329: 6302: 6280: 6257: 6122: 6060: 6042: 6001:

Another hermeneutic of Buddhist Tantric commentaries such as the

5948: 5863: 5825: 5521: 5503: 5417: 5219: 5179: 5174: 5074: 4964: 4882: 4826: 4647: 4623: 4524:("Points of controversy"), attributed to the Indian scholar-monk 4363: 4135: 4095: 4033: 3972: 3947: 3888: 3843: 3784: 3772: 3664: 3648: 3477: 3356: 3217: 3095: 2996: 2871: 2777: 2572: 2495: 2408: 2392: 2362: 2257: 2241: 2228: 1149: 793: 185: 14911: 12403: 12171: 10529:

Leaman, Oliver ; Encyclopedia of Asian Philosophy; Sakya Chokden

9609: 9607: 9561:"The bodhisattva vow : a practical guide to helping others" 9434: 9432: 9367: 9365: 7771:" closely parallel the warning that intellectual speculation or 7065:(1200–1253), wrote many works on the philosophy of Zen, and the 6952: 6204:

The 12th and 13th centuries saw the translation of the works of

5889:, one of "the last great masters" of Indian Buddhism (Kapstein). 5432:); in modern literature, it is sometimes known by the Sanskrit " 4932: 4861:

Major Mahayana philosophical schools and traditions include the

4775: 4622:("self-nature" or "intrinsic existence"). Svabhava is a sort of 3638: 3388: 3152: 2110:

derived from oral traditions that originated during the life of

16530: 16451: 16181: 15840: 15830: 15528: 15430: 15191: 15141: 15131: 15026: 15011: 14931: 14921: 14881: 14821: 14816: 14801: 14766: 14715: 14635: 14301: 14131: 14072: 13796: 13781: 13617: 13479: 13459: 13234: 12896: 12776: 12766: 12701: 12329: 12285: 12270: 12260: 12230: 12154: 12037: 11805: 11677: 11421: 11416: 10824:. Hua-lien (Taiwan): Tzuchi University Press. pp. 141–61. 10568:

Duckworth, Douglas, Jamgon Mipam his life and teachings, p. 60.

10252: 9507:

http://plato.stanford.edu/archives/fall2014/entries/abhidharma/

9476:

http://plato.stanford.edu/archives/fall2014/entries/abhidharma/

9389:

Skilton, Andrew. A Concise History of Buddhism. 2004. pp. 91-92

9192:

Jayatilleke, K. N.; Early Buddhist Theory of Knowledge, p. 357.

9138:

Jayatilleke, K. N.; Early Buddhist Theory of Knowledge, p. 356.

8884: 8864: 8836: 8761: 8759: 8596: 8594: 8270: 8202: 8150: 8000: 7996: 7702: 7365: 7178: 7173:, embodiment of truth) as its source, which is associated with 7132: 7072: 7010: 6971:

is based on various sources; these include Chinese Madhyamaka (

6936: 6932: 6901: 6863: 6837: 6833: 6782: 6701:

as being compatible with Madhyamaka while another Rimé scholar

6655: 6629: 6333: 6225: 6221: 6087: 5901: 5800: 5517: 5264: 5215: 5094: 5078: 4968: 4754: 4721:

school), who critiqued the theory of all exists and argued for

4393:

actions is participating in mental purification which leads to

4277: 4218: 4086:

go further, stating that "the All", or everything that exists (

3988: 3757: 3659: 3572: 3548: 2945: 2751:

surrounded by his followers. Illustration from an 18th-century

2500: 2204: 1951: 1708: 1059: 1049: 1034: 974: 798: 718: 693: 645: 200: 195: 190: 153: 9089:

https://www.andrew.cmu.edu/user/kk3n/80-300/kalupahana1969.pdf

7162:

doctrine, which holds there are three "bodies of the Buddha".

6527:), and that true liberation is this realization of emptiness. 5444:

schools, and defended theories held by both of these schools.

16346: 16008: 15294: 15227: 15206: 15201: 15111: 14981: 14936: 14846: 14650: 14600: 14549: 14530: 14106: 14067: 13936: 13771: 13629: 13595: 13575: 13545: 13474: 12891: 12736: 12614: 12609: 12579: 12534: 12381: 12376: 12255: 11960: 11785: 11752: 11742: 9604: 9429: 9362: 9342: 9340: 9338: 8948:, and the central theme of the Upanishads is the identity of 8304: 8302: 8143:"Part I: Buddhist Traditions – Chapter 2: The Buddhist Ethos" 7335: 7062: 6948: 6944: 6928: 6765: 6745: 6651: 6468:

Madhyamaka view. His work is influenced by the philosophy of

6457: 6431: 6427: 6411: 6298: 6290: 6208:, the promulgation of his views in Tibet by scholars such as 6168: 6164: 6133: 6030: 6018: 5943: 5658: 5587:, or "Discourse on the Establishment of Consciousness Only". 5529: 5356: 5082: 4927: 4842: 4710: 4495: 4463: 4386: 4355: 4354:

need to eliminate suffering and on the premise of the law of

4082:) was the proper way of verifying any knowledge claims. Some 4041: 3917:

constantly changing processes which include volitional events

3333:). Understanding and meditation are said to work together to 2857: 1959: 1934:; with the expansion of early Buddhism from ancient India to 1889:

that developed within the religio-philosophical tradition of

1713: 1192: 1064: 1044: 435: 10701: 10699: 10591:

The Treasury of Knowledge: Frameworks of Buddhist Philosophy

10188:

Bibhuti Baruah; Buddhist Sects and Sectarianism, pp. 154-162

8756: 8591: 8487:, Oxford University Press, 2002, p. 34 and table of contents 7775:

is an impediment to understanding, as found in the Buddhist

6604: 6244:(d. 1185), who wrote an important commentary on Nagarjuna's 5283:. The central feature of Yogācāra thought is the concept of 5008:

famously affirms the emptiness (shunyata) of all phenomena:

4313:

Another possible reason why the Buddha refused to engage in

17476: 17323: 15211: 14976: 14956: 14062: 13806: 12599: 12265: 11762: 9465:

Y. Karunadasa, The Theravada Abhidhamma, 2016, pages 42, 49

8999:

http://www.accesstoinsight.org/tipitaka/mn/mn.022.than.html

8988:

Norman, KR; A note on Attā in the Alagaddupama Sutta – 1981

8912:. SUNY Series: The Body in Culture, History, and Religion. 8809:

Cyrus Panjvani, Buddhism: A Philosophical Approach, p. 123.

7087: 7049:(1222–1282) made the practice and universal message of the 6840:. Tendai thought is more syncretic and draws on Huayan and 5304:(The Proof that There Are Only Impressions in Thirty Verses 5222:, a Korean monk who brought Madhyamaka teachings to Japan. 4693:(c. 5th century), the most important Abhidharma scholar of 4683:), but it can be contaminated by adventitious defilements. 4557: 3745: 3029:, actions which lead to a new existence after death, in an 2082: 10800:

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-ADM/hoffman.htm

10778:

http://plato.stanford.edu/archives/fall2014/entries/kukai/

9335: 8534: 8299: 7403:. Another very influential Tibetan Buddhist modernist was 6340:(Wylie: gzhan stong, 'other emptiness'), based on earlier 6240:

Another very influential figure from this early period is

5388: 4877:, the epistemological school of Dignaga, and in China the 3987:

rejected by the historical Buddha, along with the related

2773:(wandering ascetic), whose teachings are preserved in the 16191: 13464: 12000: 10696: 10400:, p. 21. Albany, NY: State University of New York Press. 9830: 9828: 9809: 9807: 9797: 9795: 9249:

Williams, Paul; Tribe, Anthony; Wynne, Alexander (2011).

8558: 7512:, which argues against several Mahayana concepts such as 7496:. These thinkers brought Buddhist ideas in dialogue with 7368:. This period also saw a revival of the study of Weishi ( 6968: 6679: 6612:

The Nyingma school is strongly influenced by the view of

5929:

While the view of the Vajrayāna was based on the earlier

4886: 803: 10362: 10360: 10310: 10308: 6912:(738–839) into the major Huayan thesis of "the fourfold 6616:(Great Perfection) and the Dzogchen Tantric literature. 4585:(The Compendium of Things contained in the Abhidhamma). 4252:), the complete inexistence of a person after death and 11261:, Delhi: Motilal Banarsidass Publishers Private Limited 11179:"The dating of the historical Buddha: a review article" 9147:

Poussin; Bouddhisme, Third Edition, Paris, 1925, p. 129

7753:'s philosophy parallels Buddhism in his affirmation of 4803:

construction (prajñapti) and only conventionally real.

2252:

For the Indian Buddhist philosophers, the teachings of

1926:

Buddhism combines both philosophical reasoning and the

11060:

Pyrrhonism: How the Ancient Greeks Reinvented Buddhism

10650: 10648: 9825: 9804: 9792: 9298: 9296: 8570: 8546: 7555:

has critiqued 'Buddhist Romanticism' in his writings.

6866:, the most important philosopher of the Huayan school. 5755:(negative) method within Buddhism to a decidedly more 5577:. An important contribution to East Asian Yogācāra is 5218:(549–623), who wrote over 50 works on Madhyamaka, and 4963:

of the nature of ultimate reality, which empty of any

4130:(DN 13), the Buddha rejects the personal authority of 2223:

Attention must first of all be drawn to the fact that

10690:"Zung 'jug - Rangjung Yeshe Wiki - Dharma Dictionary" 10357: 10305: 9787:

A short history of the twelve Japanese Buddhist sects

8324: 7672: 7185:. While Mahayana is taught by the historical Buddha ( 6426:, who converted the majority of their monasteries in 6189:

brought their eclectic scholarly tradition to Tibet.

6033:

at the top of the head. In the Tantric Candrakirti's

5715:). The Satyākāravāda camp, defended by scholars like 3146:

Only knowledge that is useful in attaining liberation

1946:, Buddhist thinkers have covered topics as varied as 11286:

The Ideas and Meditative Practices of Early Buddhism

10871:

https://www.lionsroar.com/a-modern-man-in-old-tibet/

10206:

Lopez, Donald (editor); Buddhist Hermeneutics, p. 92

10078:

The Doctrine of Buddha Nature is Impeccably Buddhist

9956:

http://www.acmuller.net/yogacara/articles/intro.html

9290:

Siderits, Mark. Buddhism as philosophy, 2007, p. 82.

8967:

Siderits, Mark. Buddhism as philosophy, 2007, p. 48.

7808: 6086:

commentary), Nagarjuna (the 7th-century disciple of

5605:

This hybrid school eventually went on to equate the

5383: 4044:

as providing access to truth. The historical Buddha

3994:

which held that "everything is a Oneness" (SN 12.48

3932:

critique to the Brahmanical belief expounded in the

10645: 9897:

Siderits, Mark, Buddhism as philosophy, pp. 208-209

9323:

Siderits, Mark; Buddhism as philosophy, pp. 117-118

9293: 8899: 8897: 8895: 8765:

Siderits, Mark. Buddhism as philosophy, 2007, p. 33

8631:

Siderits, Mark. Buddhism as philosophy, 2007, p. 25

8588:

Siderits, Mark. Buddhism as philosophy, 2007, p. 21

7321:

A Buddhist critique of the Christian concept of God

7226:Dainichi and hence attain liberation here and now. 6078:Major Indian Tantric Buddhist philosophers such as 10716: 10071: 10069: 10067: 9248: 9239:Damien Keown, The Nature of Buddhist Ethics, 1992. 9087:D. J. Kalupahana, A Buddhist tract on empiricism, 8308:Siderits, Mark. Buddhism as philosophy, 2007, p. 6 8260: 7100:. The center square represents the young stage of 5978:elements, feminine deities and a positive view of 5778:Prior to the period of these scriptures, Mahāyāna 5368:that is alike without object and without cognizer. 5069:arguments to refute various theories which assume 4992:Are like a dream, an illusion, a bubble, a shadow, 4412: 4076:empirical observation through the six sense fields 4034:various sets of valid justifications for knowledge 3212:). The third truth is then the fact that whenever 3079:contain mostly the same major Buddhist doctrines. 11306:2500 Years of Buddhism by Prof. P.Y. Bapat (1956) 11220: 11149:The Two Traditions of Meditation in Ancient India 10421:, pp. 88-89. Ithaca, NY: Snow Lion Publications. 10379:, pp. 48-50. Ithaca, NY: Snow Lion Publications. 10123:Michael Radich, "Tathāgatagarbha Scriptures." In 9626:. Chung Tai Translation Committee. Archived from 9447:Prof. Dr. Y. Karunadasa, THE DHAMMA THEORY, p. 9. 8473:SN 12.15 (SN ii 16), translated by Bhikkhu Sujato 6943:, a central theme in Korean Buddhist thought. In 6029:, "killing living beings" refers to stopping the 5904:scholars were developing philosophical defenses, 5148:through reductio arguments. He was criticized by 5137:(8th century), who is the key Mahayana ethicist. 4563:tradition was heavily influenced by the works of 4301:After the Buddha's death, some Buddhists such as 3895:) is such that one can desire that it be changed. 2148:and includes various schools of thought, such as 17531: 10809: 10807: 9887:. Metaphysics Research Lab, Stanford University. 9724:Green, Ronald S.; Mun, Chanju (1 January 2018). 8892: 8670:Center for the Study of Language and Information 8649: 8647: 8645: 8643: 8641: 8639: 8637: 8622:7th edition published by Routledge, 2001, p. 26. 7111:arrived in China in the 7th century, during the 7057:Also during the Kamakura period, the founder of 5510:and the self-reflexive nature of consciousness ( 4892: 3946:) was indeed the whole world, or identical with 3523: 3384: 3348: 2297: 2286:argue that one is not a yogi "merely because of 1930:. The Buddhist religion presents a multitude of 10679:, Journal of Chinese Philosophy 14, pp. 357-370 10112:The Buddhist Self: On Tathāgatagarbha and Ātman 10101:, p. 46. Delhi: Motilal Banarsidass Publishers. 10064: 8819: 8817: 8815: 8378:Smith, Douglas; Whitaker, Justin (April 2016). 8254: 8252: 8250: 8248: 7558:Western Buddhist monastics and priests such as 4705:The Theravādins and other schools, such as the 4650:Mahāsāṃghikas refused to accept the concept of 40:from the 5th century CE until the 12th century. 10917:14th Dalai Lama, the Universe in a single atom 10772: 10770: 10768: 10766: 10764: 10762: 10708: 10638: 10636: 10634: 10632: 10630: 10628: 10626: 9843:Siderits, Mark; Buddhism as philosophy, p. 176 9834:Siderits, Mark; Buddhism as philosophy, p. 158 9822:Siderits, Mark; Buddhism as philosophy, p. 156 9813:Siderits, Mark; Buddhism as philosophy, p. 149 9801:Siderits, Mark; Buddhism as philosophy, p. 147 9789:, Tokyo: Bukkyo-sho-ei-yaku-shupan-sha; p. 46 9679:Siderits, Mark; Buddhism as philosophy, p. 183 9332:Siderits, Mark; Buddhism as philosophy, p. 105 8321:. The University Press of Hawaii, 1975, p. 70. 8136: 8134: 8132: 8130: 8128: 8126: 8124: 8122: 8120: 7165:According to Kūkai, esoteric Buddhism has the 6888:). Huayan holds that all phenomena (Sanskrit: 6155: 5539: 4242:whether the universe is eternal or non-eternal 3756:), and the main obstacle to the attainment of 17339: 15243: 14003: 11330: 10890:E. F. Schumacher, "Buddhist economics" (1973) 10804: 9918: 8975: 8973: 8634: 8377: 8319:Causality: The Central Philosophy of Buddhism 8056: 8054: 8052: 8050: 8048: 6991:texts. An important issue in Chan is that of 6958: 6748:, the founding thinker of the Tiantai school. 6321:. This treatise describes ultimate nature or 6308: 5837:). Indeed, in many later Indian sources, the 4806: 4207:his disciples and early followers of Buddhism 3153:The Four Noble Truths and dependent causation 3140:and let go of more than on what doctrines to 3013:), a complex doctrine which analyzes the how 2860:and other Indian ascetic groups) and sensual 2740:Relation between Advaita Vedanta and Buddhism 2708: 2192:Metaphysics § Epistemological foundation 2135:Abhidhamma philosophy of the Theravāda school 2079:between philosophical views seen as extreme. 1860: 1330: 670: 12112:Basic points unifying Theravāda and Mahāyāna 10813: 9854:Mahayana Buddhism: The Doctrinal Foundations 9670:Harvard University Press, 2000, pp. 221–222. 8812: 8245: 7685:Similarities between Pyrrhonism and Buddhism 6939:(617–686), who also wrote about the idea of 6434:order, although several survived in secret. 6098:), Anangavajra, Dombiheruka, Durjayacandra, 5129:), who wrote an important commentary on the 3853:Another argument supporting the doctrine of 2175: 10759: 10623: 9954:Lusthaus, Dan, What is and isn't Yogacara, 9255:(2nd ed.). Routledge. pp. 72–74. 9067: 8903: 8511:A Comparative Study of the Majjhima-nikāya. 8188: 8186: 8117: 7980: 6620:(1308–1364) was a major philosopher of the 6546:(1182–1251) was a 13th-century head of the 5392:Statue of Dignāga in formal debating stance 4014:) led to further suffering and attachment. 3828:This argument is famously expounded in the 3794:If there were a self it would be permanent. 3307:deep understanding of the nature of reality 3297:The removal of suffering that stemmed from 2004:), and the Buddha seems to have retained a 17346: 17332: 15250: 15236: 14010: 13996: 11337: 11323: 11256: 11247: 11221:Edelglass, William; Garfield, Jay (2009), 11143: 10585: 10583: 10465:. Delhi: Motilal Banarsidass. p. 73. 10285:Garfield, Jay; Edelglass, William (2011). 9567:. Glen Spey, NY : Tharpa Publications 8970: 8564: 8552: 8393:(2). University of Hawaii Press: 515–538. 8330: 8045: 7743:is a very similar concept to the Buddhist 7476:was heavily influenced by the work of the 7462:, where it was developed by monks such as 6167:was the first Buddhist monastery built in 6021:or unethical statements in the Tantras as 5198:In China, the Madhyamaka school (known as 5085:). In this work, he covers topics such as 4090:), are these six sense spheres (SN 35.23, 3975:was held to be ultimately blissful in the 3266:'s death, there is no further rebirth. In 3031:endless cycle of birth, death, and rebirth 2715: 2701: 1867: 1853: 1337: 1323: 677: 663: 10983: 10957: 10018: 9878: 9727:Korean Contributions to Japanese Buddhism 8910:Self as Body in Asian Theory and Practice 8498:"The Historical Buddha and his Teachings" 8214: 7625:. Contemporary Western Academics such as 7527:(1870–1966) was instrumental in bringing 6955:, who also introduced Tantric practices. 6820:Other key figures of Tiantai thought are 6705:(1846–1912) criticized Tsongkhapa from a 5532:, and the existence of a permanent soul ( 5081:(substances) or any theory of existence ( 4697:Buddhism, presenting three copies of the 4485: 2125:"scholastic" Buddhism, as evident in the 11238: 11134: 11008: 9723: 9616: 9518: 9209: 9207: 9040: 8906:"The Body in Indian Theory and Practice" 8653: 8576: 8267:Oxford Research Encyclopedia of Religion 8258: 8199:Oxford Research Encyclopedia of Religion 8183: 7251: 7239: 7086: 6999:and is a central issue discussed in the 6857: 6739: 6603: 6594:Definite ascertainment of the middle way 6571: 6441: 6336:school, Dölpopa developed a view called 6159: 5881: 5734: 5648: 5387: 5235: 4926: 4906: 4685: 4600:and Katyāyāniputra, the compiler of the 4489: 4120:which constructs metaphysical theories ( 3191:impermanence of all beings and phenomena 2743: 2083:Historical phases of Buddhist philosophy 20: 13299:Banishment of Buddhist monks from Nepal 11223:Buddhist Philosophy: Essential Readings 11176: 10654: 10580: 10460: 10287:The Oxford Handbook of World Philosophy 9311:Ronkin, Noa; Early Buddhist metaphysics 8833:Encyclopedia of Psychology and Religion 8823: 8513:Dharma Drum Academic Publisher. p. 891. 8140: 7986: 7599:have worked and written on this issue. 7551:. The American Theravada Buddhist monk 7434:have promoted a philosophy of socially 6836:and was first brought to the island by 6772:("one vehicle") doctrine taught in the 5763:which can mean the womb or embryo of a 4951:phenomena. It is thus a radical global 4470:theorists and posited the existence of 3114:insight into the true nature of reality 2856:and bodily denial (as practiced by the 2794:, they also contain an analysis of the 2763:Scholarly opinion varies as to whether 17532: 13502:List of Buddhist architecture in China 11283: 11265: 10677:New metaphysics for eternal experience 10322: 10320: 9936: 9934: 9558: 9400:The Buddhist Theory of Self-Cognition, 9302:Nyanaponika, Abhidhamma studies, p. 35 8774: 8540: 8283:10.1093/acrefore/9780199340378.013.191 8216:10.1093/acrefore/9780199340378.013.638 8063:"Classical Indian Buddhist Philosophy" 8060: 7717:, particularly the surviving works of 6735: 6493:as the highest view and critiqued the 6456:(Dzong-ka-ba) (1357–1419) founded the 4514:An important Abhidhamma work from the 4502:, who is seen as a key thinker of the 4098:are beyond our epistemological reach ( 2874:, to liberate the mind from the body. 17327: 16989: 15731: 15269: 15231: 14017: 13991: 11318: 11250:The Principles of Buddhist Psychology 11225:, New York: Oxford University Press, 10114:, p. 162. University of Hawaii Press. 10097:Wayman, Alex; Wayman, Hideko (1990). 9983:Shambhala Publications, 2015, p. 118. 9928:, Stanford Encyclopedia of Philosophy 9624:"The Diamond of Perfect Wisdom Sutra" 9319: 9317: 9204: 8380:"Reading the Buddha as a philosopher" 8259:Donnelly, Paul B. (25 January 2017). 8233:from the original on 19 February 2019 7446:) have been explored in the works of 7334:In 20th-century China, the modernist 7279:(1864–1933) and the American convert 7146:(both from the seventh century). His 6781:Tiantai's metaphysics is an immanent 6674:The 19th century saw the rise of the 6317:(1284–1339), especially his treatise 5877: 5632:One key figure of this tradition was 5590:A later development is the rise of a 5118:(3rd century CE), Nāgārjuna's pupil; 4350:The Buddha's ethics are based on the 3950:. This concept is illustrated in the 3771:one, based on the observation of the 11183:Journal of the Royal Asiatic Society 11155: 11039:from the original on 9 October 2022. 10926: 10841:from the original on 9 October 2022. 10117: 9948: 8720:philosophical arguments for non-self 8192: 7957:na hi pāḷito aññaṃ pamāṇataraṃ atthi 7759:The World as Will and Representation 7705:spent 18 months in India as part of 7229: 7082: 6951:and one of its major proponents was 6011:) of Pundarika (a commentary on the 5271:and with various sutras such as the 4646:("the nominalists"), as well as the 2834:The Buddha defined his teaching as " 2047:, and scholastic traditions such as 34:major institution of higher-learning 10662:Stanford Encyclopedia of Philosophy 10655:Ziporyn, Brook (19 November 2014). 10491:Stanford Encyclopedia of Philosophy 10317: 10257:Internet Encyclopedia of Philosophy 9931: 9525:. Hackett Publishing. p. 132. 9405: 8665:Stanford Encyclopedia of Philosophy 8449: 7866:List of Buddhist terms and concepts 7209:). This is achieved because of the 7138:Kūkai's philosophy is based on the 6530:Sakya scholars such as Rongtön and 6523:) are empty of inherent existence ( 6279:philosophical position (which sees 5782:had been dominated by teachings on 5089:, motion, and the sense faculties. 4725:in his comprehensive treatise, the 4642:Other Buddhist schools such as the 13: 13289:Silk Road transmission of Buddhism 10960:"Joanna Macy: The Ecological Self" 10908:Austin, James H. Zen and the Brain 10289:, p. 215, Oxford University Press. 9314: 9071:Early Buddhist Theory of Knowledge 9044:A Companion to Buddhist Philosophy 8696:from the original on 27 April 2023 8462: 8346:. Motilal Banarsidass, 2006, p. 1. 8105:from the original on 20 March 2024 7989:"From Monasteries to Universities" 7967:, Pāli Text Society, 1962, p. xi). 7673:Comparison with other philosophies 7293:Early Buddhist Theory of Knowledge 6935:and is represented in the work of 6446:Tsongkapa, 15th-century painting, 5475:(fl. c. 9th or 10th century). The 4982:Vajracchedikā Prajñāpāramitā Sūtra 4913:Vajracchedikā Prajñāpāramitā Sūtra 2896: 2095:Silk Road transmission of Buddhism 1986:in their analysis of these paths. 1921:spread of Buddhism throughout Asia 128:Decline in the Indian subcontinent 123:Silk Road transmission of Buddhism 14: 17576: 11294: 11252:, Delhi: Sri Satguru Publications 11009:Beckwith, Christopher I. (2015). 10958:Edelglass, William (April 2009). 9879:Tillemans, Tom (19 August 2011). 9041:Emmanuel, Steven M., ed. (2013). 8743:to know the path to oneness with 8344:Mulamadhyamakakarika of Nagarjuna 8193:Acri, Andrea (20 December 2018). 7401:Adornment for Nagarjuna's Thought 6862:A 13th century Japanese print of 6464:and is the major defender of the 6293:school tends to defend a form of 5625:), and in China, the influential 5384:The Dignāga-Dharmakīrti tradition 5054:The Root Verses on the Middle Way 4994:Like dew or a flash of lightning; 4823:medieval period of Indian history 4474:. Some Abhidharmikas such as the 4366:is analogous to the Aristotelian 4046:denied the authority of the Vedas 3836:temporary aggregates of existence 3683:Source: MN 109 (Thanissaro, 2001) 2823: 1834:Social and political philosophers 17307: 17306: 17293: 13970: 13960: 13959: 13517:Thai temple art and architecture 13262:Huichang persecution of Buddhism 11502:Iconography in Laos and Thailand 11368: 11355: 11345: 11259:A history of Buddhist philosophy 11104: 11078: 11065: 11052: 11043: 11002: 10977: 10951: 10920: 10911: 10902: 10893: 10884: 10875: 10863: 10854: 10845: 10792: 10783: 10682: 10669: 10614: 10605: 10596: 10571: 10562: 10550: 10541: 10532: 10523: 10514: 10505: 10479: 10454: 10445: 10432: 10411: 10390: 10369: 10292: 10279: 10270: 10245: 10236: 10227: 10218: 10209: 10200: 10191: 10182: 10173: 10164: 10155: 10142: 10130: 10104: 10099:The Lion's roar of Queen Srimala 10091: 10051: 10012: 9999: 9986: 9973: 9960: 9909: 9900: 9891: 9872: 9859: 9846: 9837: 9816: 9779: 9717: 9691: 8722:. Best known among these is the 8668:. The Metaphysics Research Lab, 7825: 7811: 7356:(1906–2005) advocated a form of 7287:A later Sri Lankan philosopher, 6669: 6354:). The shentong view holds that 6332:(c. 1292–1361). A figure of the 5653:Site of Vikramaśīla university ( 4967:or foundation, like a universal 4610:, which also included a type of 4539:), the theory of momentariness ( 4308: 3724:lacked essence, correspondingly 2810:), and the process of acquiring 2332: 2108:pre-sectarian Buddhist doctrines 1378: 1364: 1306: 1295: 717: 692: 644: 63: 16:Buddhist philosophical tradition 11369: 10487:"Gelukpa [dge lugs pa]" 10152:, Wisdom Pubs. Boston, page 393 9682: 9673: 9660: 9651: 9642: 9579: 9552: 9539: 9512: 9499: 9490: 9481: 9468: 9459: 9450: 9441: 9420: 9392: 9383: 9374: 9349: 9326: 9305: 9284: 9269: 9242: 9233: 9220: 9195: 9186: 9159: 9150: 9141: 9132: 9123: 9114: 9105: 9093: 9081: 9077:. George Allen & Unwin Ltd. 9061: 9034: 9025: 9015: 9003: 8991: 8982: 8961: 8803: 8794: 8768: 8708:Buddha's "middle path" strategy 8625: 8612: 8603: 8582: 8525: 8516: 8503: 8490: 8477: 8440: 8431: 8422: 8412: 8371: 8358: 8349: 8061:Powers, John (18 August 2021). 7927: 7914: 7902: 7679:Buddhism and Western Philosophy 7391:(1903–1951), who, according to 6489:Tsongkhapa defended Prasangika 6373:of its own inherent existence. 5675:Yogācāra-Svatantrika-Mādhyamika 4848:The Mahayana also promoted the 4413:Buddhist schools and Abhidharma 4017: 3325:: suffering, impermanence, and 3090:However, some scholars such as 2944:, which illustrate the path to 2929:, which provide an analysis of 15257: 14350:Progressive utilization theory 13507:Japanese Buddhist architecture 13309:Sinhalese Buddhist nationalism 12389:Seven Factors of Enlightenment 11580:Places where the Buddha stayed 8849:10.1007/978-1-4614-6086-2_9052 8654:Siderits, Mark (Spring 2015). 8336: 8311: 8081:10.1093/obo/9780195393521-0051 7348: 7319:, 1987), Gunapala Dharmasiri ( 7275:, Buddhist modernists such as 7071:is his magnum opus. In Korea, 7021:(806–869), the founder of the 6647:Trilogy of Dispelling Darkness 6480:, a Commentary on Nagarjuna's 6476:. Tsongkhapa's magnum opus is 6388:Mahāyāna Mahāparinirvāṇa Sūtra 6271:, within Tibetan thought, the 5669:(8th century) and his student 5168:prāsaṅgika and the svātantrika 4556:in the first century BCE, the 4339: 3658:Mental Factors arise from the 2225:philosophical systems in India 2121:The second phase concerns non- 2114:, and are common to all later 2010:certain metaphysical questions 1: 17446:Buddhist (consciousness-only) 16990: 13522:Tibetan Buddhist architecture 11257:Kalupahana, David J. (1994), 11248:Kalupahana, David J. (1992), 11239:Gombrich, Richard F. (1997), 10719:Selected writings of Nichiren 10332:. Journal of Buddhist Ethics 8618:Gunnar Skirbekk, Nils Gilje, 8141:Bartley, Christopher (2015). 7973: 7259:, professor of philosophy at 7075:was an important exponent of 5406: 5344:and the Abhidharma theory of 5160: 5153: 5123: 5037: 5030: 4998:Thus we shall perceive them". 4893:Prajñāpāramitā and Madhyamaka 4592:-Vaibhāṣika (sometimes just " 4529: 4283:Parable of the Poisoned Arrow 3744:) and any view of an eternal 2727: 2298:The Buddha and early Buddhism 1901:that developed among various 17353: 16779:Ordinary language philosophy 15270: 13279:Buddhism and the Roman world 13255:Decline of Buddhism in India 13250:History of Buddhism in India 11350: Topics in 11073:The Shape of Ancient Thought 10986:The Shape of Ancient Thought 10589:Callahan, Elizabeth (2007). 8068:Oxford Bibliographies Online 6842:East Asian Esoteric Buddhism 6381:" and is the basis for both 6082:, Padmavajra (author of the 5959:, complex visualizations of 5858:According to some scholars, 5328:is proved by the event of a 4931:Nagarjuna, protected by the 4543:) and the personalist view ( 4024:Buddhist logico-epistemology 3773:five aggregates of existence 2258:logical analysis and inquiry 2089:History of Buddhism in India 1932:Buddhist paths to liberation 1895:philosophical investigations 827:Buddhist logico-epistemology 326:Buddhist Paths to liberation 7: 16829:Contemporary utilitarianism 16744:Internalism and externalism 12477:Twenty-two vows of Ambedkar 12217: 10988:. Allworth Communications. 9943:What is and isn't Yogacara. 9068:Jayatilleke, K. N. (1963). 8946:Hindu philosophical thought 8904:Dissanayake, Wimal (1993). 7804: 7778:Parable of the Poison Arrow 6931:, this school was known as 6400:Śrīmālādevī Siṃhanāda Sūtra 6289:as an illusion), while the 6156:Tibetan Buddhist philosophy 5775:or source of the Buddhas). 5719:(ca. 8th–9th century), and 5628:Mahayana Awakening of Faith 5575:Wéishí-zōng or Fǎxiàng-zōng 5540:Later Yogācāra developments 5225: 4457:This view has been termed " 4292:injured by a poisoned arrow 3604: 3344: 3224:). The fourth truth is the 3180:Dharmacakrapravartana Sūtra 2997:five aggregates of clinging 2849:Dharmacakrapravartana Sūtra 2211:goals. In his study of the 2201:Philosophy in ancient India 1899:systems of rational inquiry 10: 17581: 16093:Svatantrika and Prasangika 15732: 13427:The unanswerable questions 11270:, Snow Lion Publications, 11268:Debate in Tibetan Buddhism 11127: 11020:Princeton University Press 10984:McEvilley, Thomas (2002). 10675:Neville, Robert C. (1987). 9230:. Routledge, 2000, p. 135. 8867:, especially those in the 8724:argument from impermanence 8167:10.5040/9781474243063.0009 7993:Education in Ancient India 7951:is equivalent to Sanskrit 7801:) and not to be clung to. 7682: 7676: 7621:, who founded the journal 7610:, as seen in the works of 7523:The Japanese Zen Buddhist 7233: 6963:The philosophy of Chinese 6959:Chan and Japanese Buddhism 6851: 6756: 6752: 6599: 6309:Shentong and Buddha nature 6174: 5874:rather than metaphysical. 5738: 5395: 5332:and by the mass or shared 5229: 5173:Influenced by the work of 4896: 4839:pragmatic concept of truth 4810: 4807:Indian Mahāyāna philosophy 4575:(commentaries) as well as 4416: 4343: 4240:) regarded issues such as 4021: 4008:true nature of personality 3887:Each of the five kinds of 3706: 3700: 3248:), the forces which power 3162: 3156: 2906: 2900: 2827: 2737: 2731: 2301: 2196:Seven Factors of Awakening 2185: 2179: 2092: 2086: 862:Interdependent origination 17464: 17361: 17287: 17239: 17139: 17101: 17048: 17015: 17006: 17002: 16985: 16935: 16847: 16685: 16676: 16609: 16392: 16383: 16361: 16316: 16258: 16210: 16164: 16155: 16118: 15989: 15854: 15801: 15792: 15742: 15738: 15727: 15666: 15638: 15595: 15547: 15504: 15457: 15429: 15381: 15353: 15315:Philosophy of mathematics 15305:Philosophy of information 15280: 15276: 15265: 14759: 14558: 14358: 14327: 14242: 14157: 14088: 14081: 14025: 13955: 13907: 13822: 13737: 13512:Buddhist temples in Korea 13435: 13337: 13220: 12917: 12845: 12672: 12545: 12485: 12120: 12075:Chinese Esoteric Buddhism 11986: 11978:Three planes of existence 11926: 11771: 11663: 11593: 11585:Buddha in world religions 11447: 11392: 11364: 11195:10.1017/S1356186300014760 10019:Tomlinson, Davey (2022). 9736:10.1163/9789004370456_004 8777:"SN 22.47 – SuttaCentral" 8013:10.1163/9789047401476_010 7987:Scharfe, Hartmut (2002). 7343: 7079:at around the same time. 6847: 6515:), all things (including 6017:) is one of interpreting 5430:rigs pa rjes su 'brang ba 4988:All conditioned phenomena 4679:) is fundamentally pure ( 4635:. Another key figure was 4074:. The Buddha taught that 3889:psycho-physical processes 3785:psycho-physical processes 3679: 3633: 3628: 3623: 3616: 3540: 3526: 3474: 3467: 3461: 3446: 3443: 3440: 3433: 3430: 3427: 3422: 3417: 3404: 3401: 3387: 3380: 3375: 3351: 3262:also means that after an 2796:source of human suffering 2176:Philosophical orientation 2140:The third phase concerns 1581:Middle Eastern philosophy 14537:Yoga Sutras of Patanjali 13294:Persecution of Buddhists 12515:Four stages of awakening 11896:Three marks of existence 11482:Physical characteristics 11284:Vetter, Tilmann (1988), 11135:Anderson, Carol (1999), 11086:"God Is Dead: What Next" 10330:Reviewed by Adam C. Krug 10057:King, Sallie B. (1991), 10025:Philosophy East and West 9970:Routledge, 2014, p. 274. 9591:Brown University Library 9559:Gyatso, Kelsang (2003). 8944:form the foundations of 8387:Philosophy East and West 7937:commentary, ascribed to 7896: 7701:. The Greek philosopher 7623:Philosophy East and West 6608:Jamgon Ju Mipham Gyatso. 6538: 6437: 6319:"Profound Inner Meaning" 6231:conceptual proliferation 5302:Triṃśikā-vijñaptimātratā 4723:philosophical presentism 4506:tradition (and thus, of 3935:Brihadaranyaka Upanishad 3462: 3323:Three marks of existence 3319:Gandhāran Buddhist texts 3169:Three marks of existence 3085:Gandhāran Buddhist texts 2966:three marks of existence 32:(great monastery) was a 17482:Plato's Theory of Ideas 16784:Postanalytic philosophy 16725:Experimental philosophy 14467:Samkhyapravachana Sutra 12657:Ten principal disciples 11540:(aunt, adoptive mother) 11266:Perdue, Daniel (1992), 11177:Cousins, L. S. (1996), 10461:Stearns, Cyrus (2002). 10417:Stearns, Cyrus (2010). 10396:Hookham, S. K. (1991). 10375:Stearns, Cyrus (2010). 9852:Williams, Paul (2008). 9549:, Routledge, 1989, p. 2 9519:Siderits, Mark (2021). 9215:Madhyamika and Yogacara 9175:6 February 2015 at the 8775:Bhikku, Sujato (2018). 8275:Oxford University Press 8207:Oxford University Press 8073:Oxford University Press 7871:List of Buddhist topics 7695:Christopher I. Beckwith 6703:Jamgon Ju Mipham Gyatso 6684:Jamyang Khyentse Wangpo 6641:Trilogy of Natural Ease 6562:Tshad ma rigs pa'i gter 6330:Dölpopa Shérap Gyeltsen 6136:, philosophers such as 5824:(5th century CE). This 5748:tathāgathagarbha sutras 5528:, the authority of the 4709:("those who follow the 4552:After being brought to 2883:majjhena dhammaṃ desana 1893:. It comprises all the 1263:Jamyang Khyentse Wangpo 929:Pre-modern philosophers 837:Buddhism and psychology 346:Philosophical reasoning 17441:Magical (thaumaturgic) 16917:Social constructionism 15929:Hellenistic philosophy 15345:Theoretical philosophy 15320:Philosophy of religion 15310:Philosophy of language 14203:Early Buddhist schools 13367:Buddhism and democracy 12880:Tibetan Buddhist canon 12875:Chinese Buddhist canon 12107:Pre-sectarian Buddhism 12102:Early Buddhist schools 11301:Buddhism in a Nutshell 11243:, Munshiram Manoharlal 10751:: CS1 maint: others ( 10300:A study of Svātantrika 10298:Lopez, Donald (1987). 10075:Sallie B. King (1997), 9940:Lusthaus, Dan (2018). 9924:Tom Tillemans (2011), 9867:Buddhism as philosophy 9785:Bunyiu Nanjio (1886). 9522:Buddhism As Philosophy 8827:(2014). "Brahman". In 8364:Santina, Peter Della. 7518:original enlightenment 7500:, especially European 7268: 7249: 7154:(kengyô) and esoteric 7119:(true word, Sanskrit: 7105: 6867: 6749: 6733: 6609: 6577: 6478:The Ocean of Reasoning 6450: 6275:school holds a mostly 6242:Mabja Jangchub Tsöndrü 6172: 6037:, a commentary to the 5999: 5890: 5805:Buddha-Nature Treatise 5681:'s disciples included 5662: 5601:tathāgatagarbha sutras 5565:). Yogācārins such as 5393: 5370: 5312: 5252: 5065:, Nagarjuna relies on 5016: 5000: 4936: 4924: 4702: 4582:Abhidhammattha-saṅgaha 4511: 4486:The Abhidharma schools 4261:Aggi-Vacchagotta Sutta 3969: 3958:, the Buddha outlines 3926: 3750:the cause of suffering 3083:, in his study of the 3073:and the Sarvāstivādin 2931:the cause of suffering 2909:Early Buddhist schools 2903:Pre-sectarian Buddhism 2760: 2534:Pre-sectarian Buddhism 2525:Early Buddhist schools 2488:Pre-sectarian Buddhism 2304:Pre-sectarian Buddhism 2250: 2137:belongs to this phase. 2037:early Buddhist schools 1990:Pre-sectarian Buddhism 1928:practice of meditation 1804:Aesthetic philosophers 842:Buddhist vegetarianism 113:Pre-sectarian Buddhism 41: 17300:Philosophy portal 16819:Scientific skepticism 16799:Reformed epistemology 15325:Philosophy of science 13377:Eight Consciousnesses 11487:Life of Buddha in art 11151:, Motilal Banarsidass 10593:. Introduction, p. 10 9703:Oxford Bibliographies 8455:Wallis, Glenn (2007) 8408:on 19 September 2016. 8399:10.1353/pew.2016.0026 7329:R. G. de S. Wettimuny 7313:Hammalawa Saddhatissa 7295:, 1963). His student 7255: 7243: 7148:Benkenmitsu nikkyôron 7090: 6947:, Huayan is known as 6861: 6743: 6728: 6660:"Ground" or "Basis" ( 6607: 6580:Later Sakyas such as 6575: 6445: 6379:dependent origination 6163: 6045:" which according to 5994: 5885: 5788:dependent origination 5735:Buddha-nature thought 5652: 5646:became the key text. 5547:Dharmapala of Nalanda 5450:theories of knowledge 5391: 5374:Eight Consciousnesses 5365: 5308: 5274:Sandhinirmocana Sutra 5239: 5010: 4986: 4941:Prajñāpāramitā-sutras 4930: 4910: 4751:ontological pluralism 4689: 4493: 4258:, and others. In the 4189:correspondence theory 4066:has been compared to 3964: 3921: 3707:Further information: 3272:dependent origination 3183:. The first truth of 3163:Further information: 3007:Dependent origination 2907:Further information: 2747: 2738:Further information: 2246:Occidental philosophy 2221: 2186:Further information: 2093:Further information: 1385:Philosophy portal 1313:Philosophy portal 1015:Dharmapala of Nalanda 381:Aids to Enlightenment 206:Dependent Origination 24: 17512:Idealistic pluralism 16720:Critical rationalism 16427:Edo neo-Confucianism 16271:Acintya bheda abheda 16250:Renaissance humanism 15961:School of the Sextii 15335:Practical philosophy 15330:Political philosophy 14641:Brihadratha Ikshvaku 14478:Sarvadarsanasangraha 14255:Acintya bheda abheda 13854:East Asian religions 13284:Buddhism in the West 12855:Early Buddhist texts 12470:Four Right Exertions 11936:Ten spiritual realms 11429:Noble Eightfold Path 11145:Bronkhorst, Johannes 11116:23 July 2011 at the 10253:"Tibetan Philosophy" 10110:Jones, C.V. (2020). 10005:Komarovski, Yaroslav 9992:Komarovski, Yaroslav 9398:Yao, Zhihua (2005). 8881:monotheistic concept 8716:theory of two truths 8543:, pp. xxi–xxii. 8007:. pp. 144–145. 7841:Buddhism and science 7531:to the West and his 7456:Neville Karunatilake 7277:Anagarika Dharmapala 7140:Mahavairocana Tantra 6886:Flower Garland Sutra 6815:The Esoteric Meaning 6744:Painting of Śramaṇa 6632:. These include the 6483:Mulamadhyamakakarika 6269:Georges B.J. Dreyfus 6246:Mūlamadhyamakakārikā 5835:cittaprakṛtivaimalya 5795:). The word "self" ( 5131:Mūlamadhyamakakārikā 5067:reductio ad absurdum 5063:Mūlamadhyamakakārikā 5059:Mūlamadhyamakakārikā 4753:(but it is also not 4561:Theravada Abhidhamma 4373:The Buddha outlined 4105:Furthermore, in the 3938:that the unchanging 3758:spiritual liberation 3728:is without essence ( 3641:is derived from the 3305:), then, requires a 3226:Noble Eightfold Path 2946:spiritual liberation 2942:Noble Eightfold Path 2919:early Buddhist texts 2913:Early Buddhist texts 2864:or indulgence. Many 2786:early Buddhist texts 2734:Noble Eightfold Path 2407:Tibetan EBTs in the 2352:Early Buddhist Texts 2268:) and "scrutinize" ( 2205:spiritual liberation 2203:was aimed mainly at 2131:early Buddhist texts 1938:and subsequently to 1887:philosophical system 1829:Philosophers of mind 1178:Anagarika Dharmapala 351:Devotional practices 174:Noble Eightfold Path 17555:Japanese philosophy 17540:Buddhist philosophy 17436:Monistic (Shaivism) 16291:Nimbarka Sampradaya 16202:Korean Confucianism 15949:Academic Skepticism 14701:Dayananda Saraswati 14275:Nimbarka Sampradaya 14199:Buddhist philosophy 13977:Religion portal 13724:Temple of the Tooth 13603:Jaya Sri Maha Bodhi 12642:Upāsaka and Upāsikā 12135:Bodhipakkhiyādhammā 11918:Two truths doctrine 11738:Mahapajapati Gotamī 11538:Mahapajapati Gotamī 11209:on 26 February 2011 10148:Kapstein, Matthew. 9856:, Routledge, p. 97. 8674:Stanford University 8195:"Maritime Buddhism" 8159:Bloomsbury Academic 7891:Reality in Buddhism 7783:Friedrich Nietzsche 7765:Ludwig Wittgenstein 7751:Arthur Schopenhauer 7707:Alexander the Great 7608:secularize Buddhism 7576:Taigen Dan Leighton 7474:Japanese philosophy 7418:, thinkers such as 7393:Donald S. Lopez Jr. 7362:Humanistic Buddhism 7358:Humanistic Buddhism 7305:Concept and Reality 7263:and founder of the 7007:composed in China. 6801:Appearances" (諸法實相 6736:East Asian Buddhism 6576:Gorampa Sonam Senge 6448:Rubin Museum of Art 6210:Patsab Nyima Drakpa 6049:is associated with 5917:Mahavairocana sutra 5811:, 佛性論, T. 1610) of 5489:) and "inference" ( 5471:(11th century) and 5363:explains this thus: 4792:representationalism 4195:) with elements of 4064:logico-epistemology 4040:) and many see the 3831:Anātmalakṣaṇa Sūtra 3734:Upanishadic concept 3718:compounded entities 3643:Four Great Elements 2820:) about the world. 2753:Burmese watercolour 2444:Mahāpajāpatī Gotamī 2242:unconditioned state 2116:schools of Buddhism 1903:schools of Buddhism 1880:Buddhist philosophy 1839:Women in philosophy 1569:Indigenous American 1352:Part of a series on 1302:Religion portal 1172:Modern philosophers 882:Two truths doctrine 711:Buddhist philosophy 651:Buddhism portal 524:Buddhism by country 286:Sanskrit literature 17545:Chinese philosophy 17518:Idealistic Studies 17492:Consciousness-only 16912:Post-structuralism 16814:Scientific realism 16769:Quinean naturalism 16749:Logical positivism 16705:Analytical Marxism 15924:Peripatetic school 15836:Chinese naturalism 15363:Aesthetic response 15290:Applied philosophy 14312:Pashupata Shaivism 14142:Pashupata Shaivism 13899:Western philosophy 13497:Dzong architecture 13319:Vipassana movement 13314:Buddhist modernism 12742:Emperor Wen of Sui 12510:Pratyekabuddhayāna 12443:Threefold Training 12245:Vipassana movement 11961:Hungry Ghost realm 11781:Avidyā (Ignorance) 11728:Puṇṇa Mantānīputta 11477:Great Renunciation 11472:Eight Great Events 11354: 11241:How Buddhism Began 11071:Thomas McEvilley, 11058:Adrian Kuzminski, 11022:. pp. 22–23. 10927:Prentice, George. 10657:"Tiantai Buddhism" 10438:Hopkins, Jeffrey, 10061:, p. 4. SUNY Press 10037:10.1353/pew.0.0235 9730:. pp. 36–52. 9170:(Thanissaro, 1997) 8656:"Buddha: Non-Self" 8496:Reat, Noble Ross. 8342:David Kalupahana, 8317:David Kalupahana, 8161:. pp. 23–41. 7667:Western philosophy 7553:Thanissaro Bhikkhu 7533:Buddhist modernist 7498:Western philosophy 7444:Buddhist economics 7409:Shambhala Training 7397:Rahul Sankrityayan 7281:Henry Steel Olcott 7269: 7250: 7236:Buddhist modernism 7144:Vajrasekhara Sutra 7106: 6868: 6750: 6714:(self emptiness). 6610: 6578: 6513:paramarthika satya 6451: 6394:Aṅgulimālīya Sūtra 6287:conventional truth 6197:and these include 6173: 6117:brought tantra to 6053:tantric practice. 6039:Guhyasamaja Tantra 5972:Guhyasamāja Tantra 5923:Guhyagarbha Tantra 5911:Guhyasamāja Tantra 5891: 5878:Vajrayāna Buddhism 5663: 5655:Bhagalpur district 5561:(a top scholar at 5394: 5253: 5098:), and emptiness ( 4937: 4925: 4917:Vajra Cutter Sutra 4703: 4526:Moggaliputta-Tissa 4512: 4500:Moggaliputta-Tissa 4441:process philosophy 4153:"Yes, we do, sir." 4116:), or any kind of 3952:Alagaddupama Sūtra 3791:) are impermanent. 3276:pratītya-samutpāda 3081:Richard G. Salomon 3055:Theravāda Buddhism 2761: 2496:Kingdom of Magadha 2188:Dhyana in Buddhism 2182:Āstika and nāstika 1994:empirical evidence 1980:philosophy of time 1976:philosophy of mind 1532:Eastern philosophy 935:Moggaliputta-Tissa 917:Buddhist modernism 138:Buddhist modernism 42: 17550:Indian philosophy 17527: 17526: 17321: 17320: 17283: 17282: 17279: 17278: 17275: 17274: 16981: 16980: 16977: 16976: 16973: 16972: 16700:Analytic feminism 16672: 16671: 16634:Kierkegaardianism 16596:Transcendentalism 16556:Neo-scholasticism 16402:Classical Realism 16379: 16378: 16151: 16150: 15966:Neopythagoreanism 15723: 15722: 15719: 15718: 15340:Social philosophy 15225: 15224: 15077:Pratītyasamutpāda 14238: 14237: 14019:Indian philosophy 13985: 13984: 13623:Om mani padme hum 13329:Women in Buddhism 13245:Buddhist councils 13115:Western countries 12903:Madhyamakālaṃkāra 12664:Shaolin Monastery 12241:Samatha-vipassanā 11851:Pratītyasamutpāda 11655:Metteyya/Maitreya 11573: 11565: 11557: 11549: 11541: 11533: 11525: 11402:Four Noble Truths 11277:978-0-937938-76-8 11232:978-0-19-532817-2 11156:Capriles, Elías, 11092:on 4 October 2018 11075:2002 pp. 499–505. 11029:978-1-4008-6632-8 10939:on 15 August 2018 10831:978-986-7625-08-3 10493:. 4 February 2014 10472:978-81-208-1833-0 10440:Mountain Doctrine 10427:978-1-55939-343-0 10406:978-0-7914-0358-7 10385:978-1-55939-343-0 10136:Heng-Ching Shih, 9745:978-90-04-37045-6 9666:Randall Collins, 9547:Mahayana Buddhism 9281:JIABS 33/1-2 2010 9213:Gadjin M. Nagao, 9181:Thanissaro (2004) 9054:978-0-470-65877-2 8858:978-1-4614-6087-9 8829:Leeming, David A. 8825:Leeming, David A. 8471:Kaccānagottasutta 8292:978-0-19-934037-8 8226:978-0-19-934037-8 8176:978-1-4742-4306-3 8090:978-0-19-539352-1 8022:978-90-474-0147-6 7961:Pāli Text Society 7856:Critical Buddhism 7833:Philosophy portal 7689:Scholars such as 7612:Stephen Batchelor 7568:Nyanaponika Thera 7545:social convention 7541:Transcendentalism 7510:Critical Buddhism 7289:K. N. Jayatilleke 7230:Modern philosophy 7152:Mahayana Buddhism 7083:Esoteric Buddhism 7033:Japanese Buddhism 7019:Dongshan Liangjie 6985:Laṅkāvatāra Sūtra 6693:Philosophically, 6350:and the works of 6199:Ngok Loden Sherab 6150:Classical Tibetan 6057:Douglas Duckworth 5848:Ratnagotravibhāga 5830:Ratnagotravibhāga 5821:Ratnagotravibhāga 5761:tathāgata-garbha, 5643:Ratnagotravibhāga 5618:Ratnagotravibhāga 5612:Laṅkāvatāra Sūtra 5520:theories of God ( 5516:). They attacked 5483:): "perception" ( 5280:Lankavatara Sutra 5202:) was founded by 5185:Vigrahavyavartani 5077:or "own being"), 4957:anti-essentialism 4478:were also strict 4466:school, who were 4329:Dependent arising 4185:K. N. Jayatilleke 4054:modern philosophy 4030:Indian philosophy 3859:Indian philosophy 3736:of an unchanging 3699: 3698: 3695: 3685: 3621: 3620: 3538: 3493: 3492: 3457: 3415: 3367:according to the 3270:, the concept of 3268:earliest Buddhism 3264:enlightened being 3175:Four Noble Truths 3165:Pratītyasamutpāda 3159:Four Noble Truths 3130:Four Noble Truths 3104:earliest Buddhism 3063:belonging to the 3011:pratītyasamutpāda 2927:Four Noble Truths 2804:personal identity 2802:), the nature of 2725: 2724: 2511:Buddhist councils 2506:Moggaliputtatissa 2142:Mahāyāna Buddhism 2106:The phase of the 2045:Mahāyāna movement 2014:dependent arising 1877: 1876: 1685: 1684: 1347: 1346: 1233:K. N. Jayatilleke 1130:Acariya Anuruddha 687: 686: 169:Four Noble Truths 17572: 17565:Tibetan Buddhism 17348: 17341: 17334: 17325: 17324: 17310: 17309: 17298: 17297: 17296: 17013: 17012: 17004: 17003: 16987: 16986: 16877:Frankfurt School 16824:Transactionalism 16774:Normative ethics 16754:Legal positivism 16730:Falsificationism 16715:Consequentialism 16710:Communitarianism 16683: 16682: 16551:New Confucianism 16390: 16389: 16197:Neo-Confucianism 16162: 16161: 15971:Second Sophistic 15956:Middle Platonism 15799: 15798: 15740: 15739: 15729: 15728: 15572:Epiphenomenalism 15439:Consequentialism 15373:Institutionalism 15278: 15277: 15267: 15266: 15252: 15245: 15238: 15229: 15228: 14731:Satyakama Jabala 14666:Akshapada Gotama 14616:Gārgī Vāchaknavī 14596:Vāchaspati Misra 14454:Nyayakusumanjali 14388:Bhagavata Purana 14345:Radical Humanism 14317:Shaiva Siddhanta 14086: 14085: 14058:Vedic philosophy 14012: 14005: 13998: 13989: 13988: 13975: 13974: 13963: 13962: 13802:Sacred languages 13650:Maya Devi Temple 13613:Mahabodhi Temple 13417:Secular Buddhism 13382:Engaged Buddhism 12222: 12070:Tibetan Buddhism 12021:Vietnamese Thiền 11620:Mahāsthāmaprāpta 11571: 11563: 11555: 11547: 11539: 11531: 11523: 11372: 11371: 11359: 11349: 11339: 11332: 11325: 11316: 11315: 11289: 11280: 11262: 11253: 11244: 11235: 11217: 11216: 11214: 11205:, archived from 11173: 11171: 11165:, archived from 11164: 11152: 11140: 11121: 11108: 11102: 11101: 11099: 11097: 11088:. Archived from 11082: 11076: 11069: 11063: 11056: 11050: 11047: 11041: 11040: 11038: 11017: 11006: 11000: 10999: 10981: 10975: 10974: 10972: 10970: 10955: 10949: 10948: 10946: 10944: 10935:. Archived from 10924: 10918: 10915: 10909: 10906: 10900: 10897: 10891: 10888: 10882: 10879: 10873: 10867: 10861: 10858: 10852: 10849: 10843: 10842: 10840: 10823: 10811: 10802: 10796: 10790: 10787: 10781: 10774: 10757: 10756: 10750: 10742: 10722: 10715:"Introduction". 10712: 10706: 10703: 10694: 10693: 10686: 10680: 10673: 10667: 10666: 10652: 10643: 10640: 10621: 10618: 10612: 10609: 10603: 10600: 10594: 10587: 10578: 10575: 10569: 10566: 10560: 10554: 10548: 10545: 10539: 10536: 10530: 10527: 10521: 10518: 10512: 10509: 10503: 10502: 10500: 10498: 10483: 10477: 10476: 10458: 10452: 10449: 10443: 10436: 10430: 10415: 10409: 10394: 10388: 10373: 10367: 10364: 10355: 10352: 10343: 10324: 10315: 10312: 10303: 10296: 10290: 10283: 10277: 10274: 10268: 10267: 10265: 10263: 10249: 10243: 10240: 10234: 10231: 10225: 10222: 10216: 10213: 10207: 10204: 10198: 10195: 10189: 10186: 10180: 10177: 10171: 10168: 10162: 10159: 10153: 10146: 10140: 10134: 10128: 10121: 10115: 10108: 10102: 10095: 10089: 10073: 10062: 10055: 10049: 10048: 10016: 10010: 10003: 9997: 9990: 9984: 9979:Brunnholzl, Karl 9977: 9971: 9964: 9958: 9952: 9946: 9938: 9929: 9922: 9916: 9913: 9907: 9904: 9898: 9895: 9889: 9888: 9876: 9870: 9865:Siderits, Mark, 9863: 9857: 9850: 9844: 9841: 9835: 9832: 9823: 9820: 9814: 9811: 9802: 9799: 9790: 9783: 9777: 9776: 9770: 9766: 9764: 9756: 9754: 9752: 9721: 9715: 9714: 9712: 9710: 9695: 9689: 9686: 9680: 9677: 9671: 9664: 9658: 9655: 9649: 9646: 9640: 9639: 9637: 9635: 9630:on 30 April 2015 9620: 9614: 9611: 9602: 9601: 9599: 9597: 9583: 9577: 9576: 9574: 9572: 9565:Internet Archive 9556: 9550: 9543: 9537: 9536: 9516: 9510: 9503: 9497: 9494: 9488: 9485: 9479: 9472: 9466: 9463: 9457: 9454: 9448: 9445: 9439: 9436: 9427: 9424: 9418: 9409: 9403: 9396: 9390: 9387: 9381: 9378: 9372: 9369: 9360: 9353: 9347: 9344: 9333: 9330: 9324: 9321: 9312: 9309: 9303: 9300: 9291: 9288: 9282: 9273: 9267: 9266: 9246: 9240: 9237: 9231: 9224: 9218: 9211: 9202: 9199: 9193: 9190: 9184: 9163: 9157: 9154: 9148: 9145: 9139: 9136: 9130: 9127: 9121: 9118: 9112: 9109: 9103: 9097: 9091: 9085: 9079: 9078: 9076: 9065: 9059: 9058: 9038: 9032: 9029: 9023: 9019: 9013: 9007: 9001: 8995: 8989: 8986: 8980: 8977: 8968: 8965: 8959: 8958: 8914:Albany, New York 8901: 8890: 8889: 8835:(2nd ed.). 8821: 8810: 8807: 8801: 8798: 8792: 8791: 8789: 8787: 8772: 8766: 8763: 8754: 8753: 8703: 8701: 8660:Zalta, Edward N. 8651: 8632: 8629: 8623: 8616: 8610: 8607: 8601: 8598: 8589: 8586: 8580: 8574: 8568: 8562: 8556: 8550: 8544: 8538: 8532: 8529: 8523: 8520: 8514: 8509:Analayo (2011). 8507: 8501: 8494: 8488: 8481: 8475: 8466: 8460: 8453: 8447: 8444: 8438: 8435: 8429: 8426: 8420: 8416: 8410: 8409: 8407: 8401:. Archived from 8384: 8375: 8369: 8362: 8356: 8353: 8347: 8340: 8334: 8328: 8322: 8315: 8309: 8306: 8297: 8296: 8264: 8256: 8243: 8242: 8240: 8238: 8218: 8190: 8181: 8180: 8149:(2nd ed.). 8138: 8115: 8114: 8112: 8110: 8058: 8043: 8042: 8005:Brill Publishers 7984: 7968: 7931: 7925: 7918: 7912: 7906: 7835: 7830: 7829: 7828: 7821: 7816: 7815: 7723:Thomas McEvilley 7719:Sextus Empiricus 7691:Thomas McEvilley 7619:Charles A. Moore 7502:phenomenologists 7448:E. F. Schumacher 7436:Engaged Buddhism 7432:Aung San Suu Kyi 7380:(1871–1943) and 7350: 7345: 7297:David Kalupahana 7261:Kyoto University 7156:Tantric Buddhism 7109:Tantric Buddhism 6941:essence-function 6906:house of mirrors 6881:Avataṃsaka Sūtra 6878:), based on the 6686:(1820–1892) and 6628:and on Buddhist 6584:(1429–1489) and 6360:kun gzhi ye shes 6177:Tibetan Buddhism 6144:(1308–1364) and 6140:(1182-28–1251), 6051:completion stage 6014:Kalacakra Tantra 5965:wrathful deities 5898:Buddhist Tantras 5839:tathāgathagarbha 5584:Cheng Weishi Lun 5463:(740–800 C.E.), 5411: 5408: 5342:Buddhist atomism 5306:), begins thus: 5291:or as a form of 5165: 5162: 5158: 5155: 5140:The commentator 5128: 5125: 5042: 5039: 5035: 5032: 4616:substance theory 4577:sub-commentaries 4534: 4531: 3996:Lokayatika Sutta 3981:Hindu philosophy 3977:orthodox schools 3867:Hindu philosophy 3863:orthodox schools 3691: 3689: 3681: 3669:other aggregates 3653:other aggregates 3607: 3532:mental factors ( 3530: 3524: 3520: 3510: 3506: 3470: 3465: 3447: 3436: 3405: 3385: 3365: 3349: 3218:suffering ceases 3060:Śālistamba Sūtra 2844:majjhimāpaṭipadā 2757:Bodleian Library 2717: 2710: 2703: 2639:Mulasarvastivada 2403:Śālistamba Sūtra 2336: 2319: 2313: 2308: 2307: 1869: 1862: 1855: 1574:Aztec philosophy 1453:Ancient Egyptian 1435: 1434: 1387: 1383: 1382: 1381: 1368: 1349: 1348: 1339: 1332: 1325: 1311: 1310: 1309: 1300: 1299: 1238:David Kalupahana 897:Buddhist atomism 721: 696: 689: 688: 679: 672: 665: 649: 648: 376:Sublime abidings 67: 44: 43: 17580: 17579: 17575: 17574: 17573: 17571: 17570: 17569: 17530: 17529: 17528: 17523: 17460: 17406:Epistemological 17357: 17352: 17322: 17317: 17294: 17292: 17271: 17235: 17135: 17097: 17044: 16998: 16997: 16969: 16958:Russian cosmism 16931: 16927:Western Marxism 16892:New Historicism 16857:Critical theory 16843: 16839:Wittgensteinian 16735:Foundationalism 16668: 16605: 16586:Social contract 16442:Foundationalism 16375: 16357: 16341:Illuminationism 16326:Aristotelianism 16312: 16301:Vishishtadvaita 16254: 16206: 16147: 16114: 15985: 15914:Megarian school 15909:Eretrian school 15850: 15811:Agriculturalism 15788: 15734: 15715: 15662: 15634: 15591: 15543: 15500: 15484:Incompatibilism 15453: 15425: 15377: 15349: 15272: 15261: 15256: 15226: 15221: 15047:Parameshashakti 14755: 14691:Ramana Maharshi 14576:Kumārila Bhaṭṭa 14554: 14520:Vaiśeṣika Sūtra 14494:Tattvacintāmaṇi 14367:Abhinavabharati 14354: 14323: 14297:Sikh Philosophy 14285:Vishishtadvaita 14234: 14153: 14077: 14021: 14016: 13986: 13981: 13969: 13951: 13903: 13818: 13733: 13470:Ordination hall 13431: 13333: 13304:Buddhist crisis 13216: 12913: 12865:Mahayana sutras 12841: 12837:Thích Nhất Hạnh 12668: 12541: 12481: 12431:Bodhisattva vow 12116: 11982: 11922: 11881:Taṇhā (Craving) 11816:Five hindrances 11767: 11659: 11589: 11443: 11388: 11360: 11343: 11297: 11292: 11278: 11233: 11212: 11210: 11172:on 17 July 2011 11169: 11162: 11130: 11125: 11124: 11118:Wayback Machine 11109: 11105: 11095: 11093: 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10201: 10196: 10192: 10187: 10183: 10178: 10174: 10169: 10165: 10160: 10156: 10147: 10143: 10135: 10131: 10122: 10118: 10109: 10105: 10096: 10092: 10074: 10065: 10056: 10052: 10017: 10013: 10004: 10000: 9991: 9987: 9978: 9974: 9966:Lusthaus, Dan, 9965: 9961: 9953: 9949: 9939: 9932: 9923: 9919: 9914: 9910: 9905: 9901: 9896: 9892: 9877: 9873: 9869:, 2017, p. 176. 9864: 9860: 9851: 9847: 9842: 9838: 9833: 9826: 9821: 9817: 9812: 9805: 9800: 9793: 9784: 9780: 9768: 9767: 9758: 9757: 9750: 9748: 9746: 9722: 9718: 9708: 9706: 9705:. 24 April 2012 9697: 9696: 9692: 9687: 9683: 9678: 9674: 9665: 9661: 9656: 9652: 9647: 9643: 9633: 9631: 9622: 9621: 9617: 9612: 9605: 9595: 9593: 9585: 9584: 9580: 9570: 9568: 9557: 9553: 9544: 9540: 9533: 9517: 9513: 9504: 9500: 9495: 9491: 9486: 9482: 9473: 9469: 9464: 9460: 9455: 9451: 9446: 9442: 9437: 9430: 9425: 9421: 9410: 9406: 9397: 9393: 9388: 9384: 9379: 9375: 9370: 9363: 9355:KL Dhammajoti. 9354: 9350: 9345: 9336: 9331: 9327: 9322: 9315: 9310: 9306: 9301: 9294: 9289: 9285: 9275:Harvey, Peter. 9274: 9270: 9263: 9247: 9243: 9238: 9234: 9225: 9221: 9212: 9205: 9200: 9196: 9191: 9187: 9177:Wayback Machine 9164: 9160: 9155: 9151: 9146: 9142: 9137: 9133: 9128: 9124: 9119: 9115: 9110: 9106: 9098: 9094: 9086: 9082: 9074: 9066: 9062: 9055: 9039: 9035: 9030: 9026: 9020: 9016: 9008: 9004: 8996: 8992: 8987: 8983: 8978: 8971: 8966: 8962: 8928: 8902: 8893: 8869:Advaita Vedanta 8859: 8843:. p. 197. 8841:Springer Verlag 8822: 8813: 8808: 8804: 8799: 8795: 8785: 8783: 8773: 8769: 8764: 8757: 8727: 8699: 8697: 8652: 8635: 8630: 8626: 8617: 8613: 8608: 8604: 8599: 8592: 8587: 8583: 8575: 8571: 8565:Bronkhorst 1993 8563: 8559: 8553:Bronkhorst 1993 8551: 8547: 8539: 8535: 8530: 8526: 8521: 8517: 8508: 8504: 8495: 8491: 8482: 8478: 8467: 8463: 8454: 8450: 8445: 8441: 8436: 8432: 8427: 8423: 8417: 8413: 8405: 8382: 8376: 8372: 8363: 8359: 8354: 8350: 8341: 8337: 8331:Kalupahana 1994 8329: 8325: 8316: 8312: 8307: 8300: 8293: 8257: 8246: 8236: 8234: 8227: 8191: 8184: 8177: 8139: 8118: 8108: 8106: 8091: 8059: 8046: 8023: 7985: 7981: 7976: 7971: 7932: 7928: 7919: 7915: 7907: 7903: 7899: 7861:God in Buddhism 7846:Buddhist ethics 7831: 7826: 7824: 7819:Religion portal 7817: 7810: 7807: 7687: 7681: 7675: 7635:Jonardon Ganeri 7597:14th Dalai Lama 7589:James H. Austin 7585:B. Alan Wallace 7580:Matthieu Ricard 7506:existentialists 7486:Keiji Nishitani 7480:which included 7452:Prayudh Payutto 7440:economic ethics 7428:Sulak Sivaraksa 7424:Thích Nhất Hạnh 7405:Chögyam Trungpa 7349:rénshēng fójiào 7325:P. D. Premasiri 7317:Buddhist Ethics 7248:in India, 1936. 7238: 7232: 7207:sokushinjôbutsu 7085: 7043:Kamakura Period 6961: 6856: 6850: 6761: 6755: 6738: 6723:14th Dalai Lama 6695:Jamgön Kongtrül 6688:Jamgön Kongtrül 6672: 6635:Seven Treasures 6602: 6557:Pramanavarttika 6541: 6440: 6347:Kālacakratantra 6311: 6179: 6158: 6109:Others such as 6104:Abhayakaragupta 6094:(author of the 6035:Pradipoddyotana 6009:Stainless Light 5887:Abhayākaragupta 5880: 5868:tathāgatagarbha 5860:tathāgatagarbha 5743: 5741:Tathagatagarbha 5737: 5717:Prajñakaragupta 5607:tathāgatagarbha 5596:tathāgatagarbha 5542: 5461:Prajñakaragupta 5459:(8th century), 5409: 5400: 5386: 5326:intersubjective 5257:Yogācāra school 5234: 5228: 5163: 5156: 5126: 5040: 5033: 5013: 4995: 4993: 4989: 4947:(emptiness) of 4923:(circa 868 CE). 4905: 4897:Main articles: 4895: 4875:Tathagatagarbha 4815: 4809: 4532: 4494:Indian Emperor 4488: 4454:) and nominal. 4421: 4415: 4348: 4346:Buddhist ethics 4342: 4311: 4173:Mrs Rhys Davids 4141:Majjhima Nikāya 4028:All schools of 4026: 4020: 3985:six wrong views 3960:six wrong views 3869:the unchanging 3822:Saṃyutta Nikāya 3722:sentient beings 3711: 3705: 3693:diagram details 3687: 3663: 3611: 3600: 3595: 3583: 3576: 3571: 3559: 3552: 3547: 3518: 3517: 3515: 3513: 3511: 3508: 3507: 3504: 3503: 3501: 3499: 3497: 3488: 3481: 3476: 3468: 3463: 3450: 3434: 3408: 3407:4 elements 3366: 3357:Five Aggregates 3353: 3347: 3214:sentient beings 3171: 3161: 3155: 3070:Majjhima Nikāya 2915: 2905: 2899: 2897:Basic teachings 2891:annihilationism 2832: 2826: 2742: 2736: 2730: 2721: 2692: 2691: 2690: 2689: 2527: 2517: 2516: 2515: 2490: 2480: 2479: 2478: 2423: 2415: 2414: 2413: 2346: 2317: 2311: 2306: 2300: 2284:Prajñakaragupta 2275:Vīmaṃsaka Sutta 2233:Advaita Vedānta 2198: 2184: 2178: 2097: 2091: 2085: 2000:(including the 1873: 1844: 1843: 1809:Epistemologists 1799: 1798: 1787: 1786: 1723: 1699: 1698: 1687: 1686: 1432: 1431: 1420: 1379: 1377: 1376: 1343: 1307: 1305: 1294: 1288: 1287: 1283:14th Dalai Lama 1268:Jamgon Kongtrul 1258:Thích Nhất Hạnh 1208:Keiji Nishitani 1173: 1165: 1164: 1115:Abhayakaragupta 930: 922: 921: 832:Buddhist ethics 822: 814: 813: 729: 683: 643: 636: 635: 526: 516: 515: 466: 456: 455: 421: 411: 410: 316: 306: 305: 276:Mahayana Sutras 256: 246: 245: 186:Five Aggregates 164: 163: 143: 142: 133:Later Buddhists 98: 17: 12: 11: 5: 17578: 17568: 17567: 17562: 17557: 17552: 17547: 17542: 17525: 17524: 17522: 17521: 17514: 17509: 17504: 17499: 17494: 17489: 17484: 17479: 17474: 17468: 17466: 17465:Related topics 17462: 17461: 17459: 17458: 17453: 17448: 17443: 17438: 17433: 17428: 17426:Transcendental 17423: 17418: 17413: 17408: 17403: 17398: 17393: 17388: 17383: 17378: 17377: 17376: 17365: 17363: 17359: 17358: 17351: 17350: 17343: 17336: 17328: 17319: 17318: 17316: 17315: 17303: 17288: 17285: 17284: 17281: 17280: 17277: 17276: 17273: 17272: 17270: 17269: 17264: 17259: 17254: 17249: 17243: 17241: 17237: 17236: 17234: 17233: 17228: 17223: 17218: 17213: 17208: 17203: 17198: 17193: 17188: 17183: 17178: 17173: 17168: 17167: 17166: 17156: 17151: 17145: 17143: 17137: 17136: 17134: 17133: 17128: 17123: 17118: 17113: 17107: 17105: 17103:Middle Eastern 17099: 17098: 17096: 17095: 17090: 17085: 17080: 17075: 17070: 17065: 17060: 17054: 17052: 17046: 17045: 17043: 17042: 17037: 17032: 17027: 17021: 17019: 17010: 17000: 16999: 16996: 16995: 16991: 16983: 16982: 16979: 16978: 16975: 16974: 16971: 16970: 16968: 16967: 16960: 16955: 16950: 16945: 16939: 16937: 16933: 16932: 16930: 16929: 16924: 16919: 16914: 16909: 16904: 16899: 16894: 16889: 16884: 16879: 16874: 16869: 16867:Existentialism 16864: 16862:Deconstruction 16859: 16853: 16851: 16845: 16844: 16842: 16841: 16836: 16831: 16826: 16821: 16816: 16811: 16806: 16801: 16796: 16791: 16786: 16781: 16776: 16771: 16766: 16761: 16756: 16751: 16746: 16741: 16732: 16727: 16722: 16717: 16712: 16707: 16702: 16697: 16695:Applied ethics 16691: 16689: 16680: 16674: 16673: 16670: 16669: 16667: 16666: 16661: 16659:Nietzscheanism 16656: 16651: 16646: 16641: 16636: 16631: 16630: 16629: 16619: 16613: 16611: 16607: 16606: 16604: 16603: 16601:Utilitarianism 16598: 16593: 16588: 16583: 16578: 16573: 16568: 16563: 16558: 16553: 16548: 16543: 16538: 16533: 16528: 16523: 16518: 16513: 16508: 16503: 16502: 16501: 16499:Transcendental 16496: 16491: 16486: 16481: 16476: 16466: 16465: 16464: 16454: 16449: 16444: 16439: 16437:Existentialism 16434: 16429: 16424: 16419: 16414: 16409: 16404: 16399: 16393: 16387: 16381: 16380: 16377: 16376: 16374: 16373: 16367: 16365: 16359: 16358: 16356: 16355: 16350: 16343: 16338: 16333: 16328: 16322: 16320: 16314: 16313: 16311: 16310: 16305: 16304: 16303: 16298: 16293: 16288: 16283: 16278: 16273: 16262: 16260: 16256: 16255: 16253: 16252: 16247: 16242: 16237: 16232: 16227: 16225:Augustinianism 16222: 16216: 16214: 16208: 16207: 16205: 16204: 16199: 16194: 16189: 16184: 16179: 16174: 16168: 16166: 16159: 16153: 16152: 16149: 16148: 16146: 16145: 16140: 16138:Zoroastrianism 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15551: 15545: 15544: 15542: 15541: 15536: 15531: 15526: 15521: 15516: 15510: 15508: 15502: 15501: 15499: 15498: 15496:Libertarianism 15493: 15492: 15491: 15481: 15480: 15479: 15469: 15463: 15461: 15455: 15454: 15452: 15451: 15446: 15441: 15435: 15433: 15427: 15426: 15424: 15423: 15418: 15413: 15408: 15403: 15398: 15393: 15387: 15385: 15379: 15378: 15376: 15375: 15370: 15365: 15359: 15357: 15351: 15350: 15348: 15347: 15342: 15337: 15332: 15327: 15322: 15317: 15312: 15307: 15302: 15300:Metaphilosophy 15297: 15292: 15286: 15284: 15274: 15273: 15263: 15262: 15255: 15254: 15247: 15240: 15232: 15223: 15222: 15220: 15219: 15214: 15209: 15204: 15199: 15194: 15189: 15184: 15179: 15174: 15169: 15164: 15159: 15154: 15149: 15144: 15139: 15134: 15129: 15124: 15122:Shabda Brahman 15119: 15114: 15109: 15104: 15099: 15094: 15089: 15084: 15079: 15074: 15072:Pratibimbavada 15069: 15064: 15059: 15054: 15049: 15044: 15039: 15034: 15029: 15024: 15019: 15014: 15009: 15004: 14999: 14994: 14989: 14984: 14979: 14974: 14969: 14964: 14959: 14954: 14949: 14944: 14939: 14934: 14929: 14924: 14919: 14914: 14909: 14904: 14899: 14894: 14889: 14884: 14879: 14874: 14869: 14864: 14859: 14854: 14849: 14844: 14839: 14834: 14829: 14824: 14819: 14814: 14809: 14804: 14799: 14794: 14789: 14784: 14779: 14774: 14769: 14763: 14761: 14757: 14756: 14754: 14753: 14748: 14743: 14738: 14733: 14728: 14723: 14718: 14713: 14711:Vedanta Desika 14708: 14703: 14698: 14693: 14688: 14683: 14678: 14673: 14668: 14663: 14658: 14653: 14648: 14643: 14638: 14633: 14628: 14623: 14618: 14613: 14608: 14606:Gautama Buddha 14603: 14601:Uddalaka Aruni 14598: 14593: 14588: 14583: 14578: 14573: 14568: 14562: 14560: 14556: 14555: 14553: 14552: 14547: 14540: 14533: 14528: 14523: 14516: 14515: 14514: 14504: 14497: 14490: 14488:Tarka-Sangraha 14485: 14480: 14475: 14470: 14463: 14456: 14451: 14446: 14445: 14444: 14439: 14431:Mimamsa Sutras 14427: 14420: 14415: 14410: 14403: 14401:Buddhist texts 14398: 14391: 14384: 14377: 14370: 14362: 14360: 14356: 14355: 14353: 14352: 14347: 14342: 14337: 14331: 14329: 14325: 14324: 14322: 14321: 14320: 14319: 14314: 14309: 14299: 14294: 14289: 14288: 14287: 14282: 14277: 14272: 14267: 14262: 14257: 14246: 14244: 14240: 14239: 14236: 14235: 14233: 14232: 14231: 14230: 14225: 14220: 14215: 14210: 14196: 14195: 14194: 14189: 14179: 14174: 14169: 14163: 14161: 14155: 14154: 14152: 14151: 14146: 14145: 14144: 14139: 14129: 14124: 14119: 14114: 14109: 14104: 14094: 14092: 14083: 14079: 14078: 14076: 14075: 14070: 14065: 14060: 14055: 14050: 14045: 14040: 14035: 14029: 14027: 14023: 14022: 14015: 14014: 14007: 14000: 13992: 13983: 13982: 13980: 13979: 13967: 13956: 13953: 13952: 13950: 13949: 13944: 13939: 13934: 13929: 13924: 13919: 13913: 13911: 13905: 13904: 13902: 13901: 13896: 13891: 13886: 13881: 13876: 13871: 13866: 13861: 13856: 13851: 13850: 13849: 13844: 13834: 13828: 13826: 13820: 13819: 13817: 13816: 13815: 13814: 13809: 13799: 13794: 13789: 13784: 13779: 13774: 13769: 13764: 13759: 13754: 13749: 13743: 13741: 13735: 13734: 13732: 13731: 13726: 13721: 13720: 13719: 13714: 13709: 13704: 13699: 13689: 13684: 13679: 13674: 13669: 13668: 13667: 13662: 13657: 13652: 13647: 13637: 13632: 13627: 13626: 13625: 13615: 13610: 13605: 13600: 13599: 13598: 13593: 13588: 13583: 13578: 13568: 13563: 13558: 13553: 13548: 13543: 13538: 13537: 13536: 13534:Greco-Buddhist 13526: 13525: 13524: 13519: 13514: 13509: 13504: 13499: 13494: 13489: 13488: 13487: 13485:Burmese pagoda 13477: 13472: 13467: 13462: 13457: 13452: 13441: 13439: 13433: 13432: 13430: 13429: 13424: 13419: 13414: 13409: 13404: 13399: 13394: 13389: 13384: 13379: 13374: 13369: 13364: 13359: 13354: 13349: 13343: 13341: 13335: 13334: 13332: 13331: 13326: 13321: 13316: 13311: 13306: 13301: 13296: 13291: 13286: 13281: 13276: 13275: 13274: 13267:Greco-Buddhism 13264: 13259: 13258: 13257: 13247: 13242: 13237: 13232: 13226: 13224: 13218: 13217: 13215: 13214: 13213: 13212: 13207: 13202: 13200:United Kingdom 13197: 13192: 13187: 13182: 13177: 13172: 13167: 13162: 13157: 13152: 13147: 13145:Czech Republic 13142: 13137: 13132: 13127: 13122: 13112: 13111: 13110: 13105: 13095: 13094: 13093: 13083: 13082: 13081: 13076: 13066: 13061: 13056: 13051: 13046: 13041: 13036: 13035: 13034: 13024: 13019: 13009: 13004: 12999: 12994: 12989: 12984: 12979: 12974: 12969: 12964: 12959: 12954: 12949: 12944: 12939: 12934: 12929: 12923: 12921: 12915: 12914: 12912: 12911: 12909:Abhidharmadīpa 12906: 12899: 12894: 12889: 12882: 12877: 12872: 12867: 12862: 12857: 12851: 12849: 12843: 12842: 12840: 12839: 12834: 12829: 12827:B. R. Ambedkar 12824: 12819: 12814: 12809: 12804: 12799: 12794: 12789: 12784: 12779: 12774: 12769: 12764: 12759: 12754: 12749: 12747:Songtsen Gampo 12744: 12739: 12734: 12729: 12724: 12719: 12714: 12709: 12704: 12699: 12694: 12689: 12684: 12678: 12676: 12670: 12669: 12667: 12666: 12661: 12660: 12659: 12649: 12644: 12639: 12634: 12629: 12624: 12623: 12622: 12612: 12607: 12602: 12597: 12592: 12587: 12582: 12577: 12572: 12567: 12562: 12557: 12551: 12549: 12543: 12542: 12540: 12539: 12538: 12537: 12532: 12527: 12522: 12512: 12507: 12502: 12497: 12491: 12489: 12483: 12482: 12480: 12479: 12474: 12473: 12472: 12462: 12461: 12460: 12455: 12450: 12440: 12439: 12438: 12433: 12428: 12426:Eight precepts 12423: 12413: 12412: 12411: 12406: 12401: 12396: 12386: 12385: 12384: 12374: 12369: 12364: 12363: 12362: 12357: 12352: 12342: 12337: 12332: 12327: 12322: 12321: 12320: 12315: 12305: 12300: 12299: 12298: 12293: 12288: 12283: 12278: 12273: 12268: 12263: 12258: 12253: 12248: 12238: 12233: 12228: 12223: 12214: 12204: 12199: 12197:Five Strengths 12194: 12189: 12184: 12179: 12174: 12169: 12164: 12163: 12162: 12157: 12152: 12147: 12137: 12132: 12126: 12124: 12118: 12117: 12115: 12114: 12109: 12104: 12099: 12094: 12089: 12088: 12087: 12082: 12077: 12072: 12062: 12061: 12060: 12055: 12050: 12045: 12040: 12035: 12030: 12025: 12024: 12023: 12018: 12013: 12008: 11992: 11990: 11984: 11983: 11981: 11980: 11975: 11974: 11973: 11968: 11963: 11958: 11953: 11948: 11938: 11932: 11930: 11924: 11923: 11921: 11920: 11915: 11914: 11913: 11908: 11903: 11893: 11888: 11883: 11878: 11873: 11868: 11863: 11858: 11853: 11848: 11843: 11838: 11836:Mental factors 11833: 11828: 11823: 11818: 11813: 11808: 11803: 11798: 11793: 11788: 11783: 11777: 11775: 11769: 11768: 11766: 11765: 11760: 11755: 11750: 11745: 11740: 11735: 11730: 11725: 11720: 11715: 11710: 11705: 11700: 11695: 11690: 11688:Mahamoggallāna 11685: 11680: 11675: 11669: 11667: 11661: 11660: 11658: 11657: 11652: 11647: 11642: 11637: 11632: 11627: 11622: 11617: 11612: 11611: 11610: 11603:Avalokiteśvara 11599: 11597: 11591: 11590: 11588: 11587: 11582: 11577: 11576: 11575: 11567: 11559: 11551: 11543: 11535: 11527: 11514: 11509: 11504: 11499: 11494: 11489: 11484: 11479: 11474: 11469: 11464: 11459: 11453: 11451: 11445: 11444: 11442: 11441: 11436: 11431: 11426: 11425: 11424: 11419: 11414: 11404: 11398: 11396: 11390: 11389: 11387: 11386: 11381: 11376: 11365: 11362: 11361: 11342: 11341: 11334: 11327: 11319: 11313: 11312: 11303: 11296: 11295:External links 11293: 11291: 11290: 11281: 11276: 11263: 11254: 11245: 11236: 11231: 11218: 11174: 11153: 11141: 11131: 11129: 11126: 11123: 11122: 11103: 11077: 11064: 11051: 11042: 11028: 11001: 10994: 10976: 10950: 10919: 10910: 10901: 10892: 10883: 10874: 10862: 10853: 10844: 10830: 10803: 10791: 10782: 10758: 10729: 10707: 10695: 10681: 10668: 10644: 10622: 10613: 10604: 10595: 10579: 10570: 10561: 10549: 10540: 10531: 10522: 10513: 10504: 10478: 10471: 10453: 10444: 10431: 10410: 10389: 10368: 10356: 10344: 10316: 10304: 10291: 10278: 10269: 10244: 10235: 10226: 10217: 10208: 10199: 10190: 10181: 10172: 10163: 10154: 10141: 10129: 10116: 10103: 10090: 10063: 10050: 10031:(2): 392–419. 10011: 9998: 9985: 9972: 9959: 9947: 9930: 9917: 9908: 9899: 9890: 9871: 9858: 9845: 9836: 9824: 9815: 9803: 9791: 9778: 9769:|website= 9744: 9716: 9690: 9681: 9672: 9659: 9650: 9641: 9615: 9603: 9587:"Bodhisattvas" 9578: 9551: 9538: 9531: 9511: 9498: 9489: 9480: 9467: 9458: 9449: 9440: 9428: 9419: 9404: 9391: 9382: 9373: 9361: 9348: 9334: 9325: 9313: 9304: 9292: 9283: 9268: 9261: 9241: 9232: 9228:Early Buddhism 9226:Sue Hamilton, 9219: 9203: 9194: 9185: 9158: 9149: 9140: 9131: 9122: 9113: 9104: 9092: 9080: 9060: 9053: 9033: 9024: 9014: 9002: 8990: 8981: 8969: 8960: 8926: 8920:. p. 39. 8891: 8883:or at least a 8857: 8811: 8802: 8793: 8767: 8755: 8726:(S III.66–8) . 8633: 8624: 8611: 8602: 8590: 8581: 8569: 8567:, p. 107. 8557: 8545: 8533: 8524: 8515: 8502: 8489: 8476: 8461: 8448: 8439: 8430: 8421: 8411: 8370: 8357: 8348: 8335: 8323: 8310: 8298: 8291: 8244: 8225: 8182: 8175: 8116: 8089: 8044: 8021: 7978: 7977: 7975: 7972: 7970: 7969: 7926: 7913: 7900: 7898: 7895: 7894: 7893: 7888: 7883: 7878: 7876:List of sutras 7873: 7868: 7863: 7858: 7853: 7851:Buddhist logic 7848: 7843: 7837: 7836: 7822: 7806: 7803: 7729:Baruch Spinoza 7677:Main article: 7674: 7671: 7631:Jan Westerhoff 7560:Nanavira Thera 7482:Kitaro Nishida 7468:Mahasi Sayadaw 7416:Southeast Asia 7389:Gendün Chöphel 7346:; pinyin: 7309:Walpola Rahula 7257:Kitarō Nishida 7246:Gendün Chöphel 7244:A portrait of 7234:Main article: 7231: 7228: 7084: 7081: 7027:Guifeng Zongmi 7025:Chan lineage. 7005:Chan scripture 7001:Platform Sutra 6960: 6957: 6852:Main article: 6849: 6846: 6824:(711–782) and 6757:Main article: 6754: 6751: 6737: 6734: 6671: 6668: 6601: 6598: 6540: 6537: 6439: 6436: 6424:5th Dalai Lama 6352:Ratnākaraśānti 6315:Rangjung Dorje 6310: 6307: 6175:Main article: 6157: 6154: 6125:(683–727) and 6115:Śubhakarasiṃha 6100:Ratnākaraśānti 5989:Hevajra tantra 5879: 5876: 5872:soteriological 5739:Main article: 5736: 5733: 5729:Ratnākaraśānti 5638:amala-vijñāna, 5541: 5538: 5473:Śaṅkaranandana 5396:Main article: 5385: 5382: 5353:mental streams 5334:hallucinations 5321:dream argument 5285:vijñapti-mātra 5249:Abhidharmakosa 5230:Main article: 5227: 5224: 4899:Prajñāpāramitā 4894: 4891: 4863:Prajñaparamita 4811:Main article: 4808: 4805: 4728:Abhidharmakośa 4518:school is the 4498:and the elder 4487: 4484: 4417:Main article: 4414: 4411: 4352:soteriological 4344:Main article: 4341: 4338: 4310: 4307: 4203:Gautama Buddha 4193:Apannaka Sutta 4177:Vallée-Poussin 4160: 4159: 4158: 4157: 4154: 4151: 4084:Buddhist texts 4060:Gautama Buddha 4022:Main article: 4019: 4016: 3992:Hindu theology 3913: 3912: 3911: 3910: 3903: 3897: 3896: 3885: 3882: 3817:Buddhist texts 3812: 3811: 3810: 3809: 3802: 3796: 3795: 3792: 3714:Gautama Buddha 3701:Main article: 3697: 3696: 3677: 3676: 3675: 3674: 3673: 3672: 3656: 3646: 3631: 3630: 3626: 3625: 3622: 3619: 3618: 3614: 3613: 3591: 3590: 3586: 3585: 3567: 3566: 3562: 3561: 3543: 3542: 3539: 3528: 3521: 3494: 3491: 3490: 3472: 3471: 3466: 3459: 3458: 3445: 3442: 3438: 3437: 3432: 3429: 3425: 3424: 3420: 3419: 3416: 3403: 3399: 3398: 3382: 3378: 3377: 3373: 3372: 3346: 3343: 3157:Main article: 3154: 3151: 3076:Madhyama Āgama 3047: 3046: 3038: 3018: 3004: 2993: 2962: 2953: 2938: 2901:Main article: 2898: 2895: 2876:Gautama Buddha 2836:the Middle Way 2828:Main article: 2825: 2824:The Middle Way 2822: 2765:Gautama Buddha 2749:Gautama Buddha 2732:Main article: 2729: 2726: 2723: 2722: 2720: 2719: 2712: 2705: 2697: 2694: 2693: 2688: 2687: 2686: 2685: 2684: 2683: 2682: 2681: 2680: 2679: 2665: 2658: 2648: 2647: 2646: 2641: 2636: 2631: 2630: 2629: 2615: 2608: 2600: 2599: 2598: 2593: 2580: 2579: 2578: 2575: 2570: 2569: 2568: 2563: 2553: 2552: 2551: 2544:Ekavyāvahārika 2530: 2529: 2528: 2523: 2522: 2519: 2518: 2514: 2513: 2508: 2503: 2498: 2492: 2491: 2486: 2485: 2482: 2481: 2477: 2476: 2471: 2466: 2461: 2456: 2451: 2446: 2441: 2439:Mahāmoggallāna 2436: 2431: 2429:Gautama Buddha 2425: 2424: 2421: 2420: 2417: 2416: 2412: 2411: 2405: 2400: 2395: 2390: 2385: 2380: 2375: 2373:Gandhāran EBTs 2370: 2365: 2360: 2355: 2348: 2347: 2342: 2341: 2338: 2337: 2329: 2328: 2321: 2320: 2302:Main article: 2299: 2296: 2254:Gautama Buddha 2209:soteriological 2180:Main article: 2177: 2174: 2170: 2169: 2150:Prajñāpāramitā 2138: 2119: 2112:Gautama Buddha 2087:Main article: 2084: 2081: 2049:Prajñāpāramitā 2008:distance from 1996:gained by the 1944:Southeast Asia 1917:Gautama Buddha 1909:following the 1884:ancient Indian 1875: 1874: 1872: 1871: 1864: 1857: 1849: 1846: 1845: 1842: 1841: 1836: 1831: 1826: 1824:Metaphysicians 1821: 1816: 1811: 1806: 1800: 1794: 1793: 1792: 1789: 1788: 1785: 1784: 1779: 1774: 1769: 1764: 1759: 1754: 1752:Metaphilosophy 1749: 1744: 1739: 1734: 1729: 1722: 1721: 1716: 1711: 1706: 1700: 1694: 1693: 1692: 1689: 1688: 1683: 1682: 1681: 1680: 1675: 1670: 1665: 1660: 1655: 1650: 1645: 1637: 1636: 1630: 1629: 1628: 1627: 1626: 1625: 1620: 1615: 1610: 1605: 1600: 1590: 1589: 1588: 1578: 1577: 1576: 1566: 1565: 1564: 1559: 1554: 1549: 1544: 1539: 1529: 1528: 1527: 1522: 1517: 1504: 1503: 1497: 1496: 1495: 1494: 1493: 1492: 1487: 1477: 1472: 1467: 1462: 1461: 1460: 1455: 1442: 1441: 1433: 1427: 1426: 1425: 1422: 1421: 1419: 1418: 1413: 1408: 1403: 1398: 1393: 1388: 1373: 1370: 1369: 1361: 1360: 1354: 1353: 1345: 1344: 1342: 1341: 1334: 1327: 1319: 1316: 1315: 1290: 1289: 1286: 1285: 1280: 1278:Gendün Chöphel 1275: 1270: 1265: 1260: 1255: 1250: 1245: 1240: 1235: 1230: 1228:Mahasi Sayadaw 1225: 1220: 1215: 1210: 1205: 1203:Kitaro Nishida 1200: 1195: 1190: 1188:B. R. Ambedkar 1185: 1180: 1174: 1171: 1170: 1167: 1166: 1163: 1162: 1157: 1152: 1147: 1142: 1137: 1132: 1127: 1122: 1117: 1112: 1110:Ratnākaraśānti 1107: 1102: 1097: 1092: 1087: 1082: 1077: 1072: 1067: 1062: 1057: 1055:Guifeng Zongmi 1052: 1047: 1042: 1037: 1032: 1027: 1022: 1017: 1012: 1007: 1002: 997: 992: 987: 982: 977: 972: 967: 962: 957: 952: 947: 942: 940:Katyāyāniputra 937: 931: 928: 927: 924: 923: 920: 919: 914: 909: 904: 899: 894: 889: 884: 879: 874: 869: 864: 859: 854: 849: 844: 839: 834: 829: 823: 820: 819: 816: 815: 812: 811: 806: 801: 796: 791: 786: 781: 776: 771: 766: 761: 756: 751: 746: 741: 736: 730: 727: 726: 723: 722: 714: 713: 707: 706: 698: 697: 685: 684: 682: 681: 674: 667: 659: 656: 655: 654: 653: 638: 637: 634: 633: 628: 623: 618: 613: 608: 603: 598: 593: 588: 583: 578: 573: 568: 563: 558: 553: 548: 543: 538: 533: 527: 522: 521: 518: 517: 514: 513: 508: 503: 498: 493: 488: 483: 478: 473: 467: 462: 461: 458: 457: 454: 453: 448: 443: 441:Pratyekabuddha 438: 433: 428: 422: 417: 416: 413: 412: 409: 408: 403: 398: 396:Buddhist chant 393: 388: 383: 378: 373: 368: 363: 358: 353: 348: 343: 338: 333: 328: 323: 317: 312: 311: 308: 307: 304: 303: 298: 293: 288: 283: 278: 273: 268: 263: 257: 254:Buddhist texts 252: 251: 248: 247: 244: 243: 238: 233: 228: 223: 218: 213: 208: 203: 198: 193: 188: 183: 182: 181: 171: 165: 162: 161: 156: 150: 149: 148: 145: 144: 141: 140: 135: 130: 125: 120: 115: 110: 105: 99: 94: 93: 90: 89: 88: 87: 82: 77: 69: 68: 60: 59: 53: 52: 15: 9: 6: 4: 3: 2: 17577: 17566: 17563: 17561: 17558: 17556: 17553: 17551: 17548: 17546: 17543: 17541: 17538: 17537: 17535: 17520: 17519: 17515: 17513: 17510: 17508: 17507:Phenomenalism 17505: 17503: 17500: 17498: 17495: 17493: 17490: 17488: 17485: 17483: 17480: 17478: 17475: 17473: 17470: 17469: 17467: 17463: 17457: 17454: 17452: 17449: 17447: 17444: 17442: 17439: 17437: 17434: 17432: 17429: 17427: 17424: 17422: 17419: 17417: 17414: 17412: 17409: 17407: 17404: 17402: 17399: 17397: 17394: 17392: 17389: 17387: 17384: 17382: 17379: 17375: 17372: 17371: 17370: 17367: 17366: 17364: 17360: 17356: 17349: 17344: 17342: 17337: 17335: 17330: 17329: 17326: 17314: 17313: 17304: 17302: 17301: 17290: 17289: 17286: 17268: 17265: 17263: 17260: 17258: 17255: 17253: 17250: 17248: 17245: 17244: 17242: 17240:Miscellaneous 17238: 17232: 17229: 17227: 17224: 17222: 17219: 17217: 17214: 17212: 17209: 17207: 17204: 17202: 17199: 17197: 17194: 17192: 17189: 17187: 17184: 17182: 17179: 17177: 17174: 17172: 17169: 17165: 17162: 17161: 17160: 17157: 17155: 17152: 17150: 17147: 17146: 17144: 17142: 17138: 17132: 17129: 17127: 17124: 17122: 17119: 17117: 17114: 17112: 17109: 17108: 17106: 17104: 17100: 17094: 17091: 17089: 17086: 17084: 17081: 17079: 17076: 17074: 17071: 17069: 17066: 17064: 17061: 17059: 17056: 17055: 17053: 17051: 17047: 17041: 17038: 17036: 17033: 17031: 17028: 17026: 17023: 17022: 17020: 17018: 17014: 17011: 17009: 17005: 17001: 16993: 16992: 16988: 16984: 16966: 16965: 16961: 16959: 16956: 16954: 16951: 16949: 16946: 16944: 16941: 16940: 16938: 16936:Miscellaneous 16934: 16928: 16925: 16923: 16922:Structuralism 16920: 16918: 16915: 16913: 16910: 16908: 16907:Postmodernism 16905: 16903: 16900: 16898: 16897:Phenomenology 16895: 16893: 16890: 16888: 16885: 16883: 16880: 16878: 16875: 16873: 16870: 16868: 16865: 16863: 16860: 16858: 16855: 16854: 16852: 16850: 16846: 16840: 16837: 16835: 16834:Vienna Circle 16832: 16830: 16827: 16825: 16822: 16820: 16817: 16815: 16812: 16810: 16807: 16805: 16802: 16800: 16797: 16795: 16792: 16790: 16787: 16785: 16782: 16780: 16777: 16775: 16772: 16770: 16767: 16765: 16764:Moral realism 16762: 16760: 16757: 16755: 16752: 16750: 16747: 16745: 16742: 16740: 16736: 16733: 16731: 16728: 16726: 16723: 16721: 16718: 16716: 16713: 16711: 16708: 16706: 16703: 16701: 16698: 16696: 16693: 16692: 16690: 16688: 16684: 16681: 16679: 16675: 16665: 16662: 16660: 16657: 16655: 16652: 16650: 16647: 16645: 16642: 16640: 16637: 16635: 16632: 16628: 16625: 16624: 16623: 16620: 16618: 16615: 16614: 16612: 16608: 16602: 16599: 16597: 16594: 16592: 16589: 16587: 16584: 16582: 16579: 16577: 16574: 16572: 16569: 16567: 16566:Phenomenology 16564: 16562: 16559: 16557: 16554: 16552: 16549: 16547: 16544: 16542: 16539: 16537: 16534: 16532: 16529: 16527: 16524: 16522: 16519: 16517: 16514: 16512: 16509: 16507: 16506:Individualism 16504: 16500: 16497: 16495: 16492: 16490: 16487: 16485: 16482: 16480: 16477: 16475: 16472: 16471: 16470: 16467: 16463: 16460: 16459: 16458: 16455: 16453: 16450: 16448: 16445: 16443: 16440: 16438: 16435: 16433: 16430: 16428: 16425: 16423: 16420: 16418: 16415: 16413: 16410: 16408: 16405: 16403: 16400: 16398: 16395: 16394: 16391: 16388: 16386: 16382: 16372: 16371:Judeo-Islamic 16369: 16368: 16366: 16364: 16360: 16354: 16351: 16349: 16348: 16347:ʿIlm al-Kalām 16344: 16342: 16339: 16337: 16334: 16332: 16329: 16327: 16324: 16323: 16321: 16319: 16315: 16309: 16306: 16302: 16299: 16297: 16296:Shuddhadvaita 16294: 16292: 16289: 16287: 16284: 16282: 16279: 16277: 16274: 16272: 16269: 16268: 16267: 16264: 16263: 16261: 16257: 16251: 16248: 16246: 16243: 16241: 16238: 16236: 16233: 16231: 16230:Scholasticism 16228: 16226: 16223: 16221: 16218: 16217: 16215: 16213: 16209: 16203: 16200: 16198: 16195: 16193: 16190: 16188: 16185: 16183: 16180: 16178: 16175: 16173: 16170: 16169: 16167: 16163: 16160: 16158: 16154: 16144: 16141: 16139: 16136: 16134: 16131: 16129: 16126: 16125: 16123: 16121: 16117: 16109: 16106: 16104: 16101: 16099: 16096: 16094: 16091: 16089: 16086: 16084: 16081: 16079: 16076: 16074: 16071: 16069: 16066: 16065: 16064: 16061: 16057: 16054: 16052: 16049: 16048: 16047: 16044: 16040: 16037: 16035: 16032: 16030: 16027: 16025: 16022: 16020: 16017: 16015: 16012: 16010: 16007: 16005: 16002: 16001: 16000: 15997: 15996: 15994: 15992: 15988: 15982: 15979: 15977: 15974: 15972: 15969: 15967: 15964: 15962: 15959: 15957: 15954: 15950: 15947: 15945: 15942: 15940: 15937: 15935: 15932: 15931: 15930: 15927: 15925: 15922: 15920: 15917: 15915: 15912: 15910: 15907: 15905: 15902: 15900: 15897: 15893: 15890: 15888: 15885: 15883: 15880: 15878: 15875: 15873: 15870: 15869: 15868: 15865: 15864: 15862: 15860: 15857: 15853: 15847: 15844: 15842: 15839: 15837: 15834: 15832: 15829: 15827: 15824: 15822: 15819: 15817: 15814: 15812: 15809: 15808: 15806: 15804: 15800: 15797: 15795: 15791: 15783: 15780: 15778: 15775: 15773: 15770: 15768: 15765: 15763: 15760: 15759: 15758: 15755: 15753: 15750: 15749: 15747: 15745: 15741: 15737: 15730: 15726: 15712: 15709: 15707: 15704: 15702: 15699: 15697: 15694: 15692: 15689: 15687: 15684: 15682: 15681:Conceptualism 15679: 15677: 15674: 15673: 15671: 15669: 15665: 15659: 15656: 15654: 15651: 15649: 15646: 15645: 15643: 15641: 15637: 15631: 15628: 15626: 15623: 15621: 15618: 15616: 15613: 15611: 15610:Particularism 15608: 15606: 15603: 15602: 15600: 15598: 15594: 15588: 15585: 15583: 15580: 15578: 15577:Functionalism 15575: 15573: 15570: 15568: 15565: 15563: 15562:Eliminativism 15560: 15558: 15555: 15554: 15552: 15550: 15546: 15540: 15537: 15535: 15532: 15530: 15527: 15525: 15522: 15520: 15517: 15515: 15512: 15511: 15509: 15507: 15503: 15497: 15494: 15490: 15487: 15486: 15485: 15482: 15478: 15475: 15474: 15473: 15470: 15468: 15467:Compatibilism 15465: 15464: 15462: 15460: 15456: 15450: 15447: 15445: 15442: 15440: 15437: 15436: 15434: 15432: 15428: 15422: 15419: 15417: 15414: 15412: 15409: 15407: 15406:Particularism 15404: 15402: 15399: 15397: 15394: 15392: 15389: 15388: 15386: 15384: 15380: 15374: 15371: 15369: 15366: 15364: 15361: 15360: 15358: 15356: 15352: 15346: 15343: 15341: 15338: 15336: 15333: 15331: 15328: 15326: 15323: 15321: 15318: 15316: 15313: 15311: 15308: 15306: 15303: 15301: 15298: 15296: 15293: 15291: 15288: 15287: 15285: 15283: 15279: 15275: 15268: 15264: 15260: 15253: 15248: 15246: 15241: 15239: 15234: 15233: 15230: 15218: 15215: 15213: 15210: 15208: 15205: 15203: 15200: 15198: 15195: 15193: 15190: 15188: 15185: 15183: 15180: 15178: 15175: 15173: 15170: 15168: 15165: 15163: 15160: 15158: 15155: 15153: 15150: 15148: 15145: 15143: 15140: 15138: 15135: 15133: 15130: 15128: 15125: 15123: 15120: 15118: 15115: 15113: 15110: 15108: 15105: 15103: 15100: 15098: 15095: 15093: 15090: 15088: 15085: 15083: 15080: 15078: 15075: 15073: 15070: 15068: 15065: 15063: 15060: 15058: 15055: 15053: 15052:Parinama-vada 15050: 15048: 15045: 15043: 15040: 15038: 15035: 15033: 15030: 15028: 15025: 15023: 15020: 15018: 15015: 15013: 15010: 15008: 15005: 15003: 15000: 14998: 14995: 14993: 14990: 14988: 14985: 14983: 14980: 14978: 14975: 14973: 14970: 14968: 14965: 14963: 14960: 14958: 14955: 14953: 14950: 14948: 14945: 14943: 14940: 14938: 14935: 14933: 14930: 14928: 14925: 14923: 14920: 14918: 14915: 14913: 14910: 14908: 14905: 14903: 14900: 14898: 14895: 14893: 14890: 14888: 14885: 14883: 14880: 14878: 14875: 14873: 14870: 14868: 14865: 14863: 14860: 14858: 14855: 14853: 14850: 14848: 14845: 14843: 14840: 14838: 14835: 14833: 14830: 14828: 14825: 14823: 14820: 14818: 14815: 14813: 14810: 14808: 14805: 14803: 14800: 14798: 14795: 14793: 14790: 14788: 14785: 14783: 14780: 14778: 14775: 14773: 14770: 14768: 14765: 14764: 14762: 14758: 14752: 14749: 14747: 14744: 14742: 14739: 14737: 14734: 14732: 14729: 14727: 14724: 14722: 14719: 14717: 14714: 14712: 14709: 14707: 14704: 14702: 14699: 14697: 14694: 14692: 14689: 14687: 14684: 14682: 14679: 14677: 14676:Padmasambhāva 14674: 14672: 14669: 14667: 14664: 14662: 14659: 14657: 14654: 14652: 14649: 14647: 14644: 14642: 14639: 14637: 14634: 14632: 14629: 14627: 14624: 14622: 14619: 14617: 14614: 14612: 14609: 14607: 14604: 14602: 14599: 14597: 14594: 14592: 14589: 14587: 14584: 14582: 14581:Maṇḍana Miśra 14579: 14577: 14574: 14572: 14571:Abhinavagupta 14569: 14567: 14564: 14563: 14561: 14557: 14551: 14548: 14546: 14545: 14544:Yoga Vasistha 14541: 14539: 14538: 14534: 14532: 14529: 14527: 14524: 14522: 14521: 14517: 14513: 14510: 14509: 14508: 14505: 14503: 14502: 14498: 14496: 14495: 14491: 14489: 14486: 14484: 14481: 14479: 14476: 14474: 14471: 14469: 14468: 14464: 14462: 14461: 14457: 14455: 14452: 14450: 14447: 14443: 14440: 14438: 14437:All 108 texts 14435: 14434: 14433: 14432: 14428: 14426: 14425: 14421: 14419: 14416: 14414: 14411: 14409: 14408: 14407:Dharmashastra 14404: 14402: 14399: 14397: 14396: 14392: 14390: 14389: 14385: 14383: 14382: 14381:Bhagavad Gita 14378: 14376: 14375: 14371: 14369: 14368: 14364: 14363: 14361: 14357: 14351: 14348: 14346: 14343: 14341: 14338: 14336: 14335:Integral yoga 14333: 14332: 14330: 14326: 14318: 14315: 14313: 14310: 14308: 14305: 14304: 14303: 14300: 14298: 14295: 14293: 14290: 14286: 14283: 14281: 14280:Shuddhadvaita 14278: 14276: 14273: 14271: 14268: 14266: 14263: 14261: 14258: 14256: 14253: 14252: 14251: 14248: 14247: 14245: 14241: 14229: 14226: 14224: 14221: 14219: 14216: 14214: 14211: 14209: 14206: 14205: 14204: 14200: 14197: 14193: 14190: 14188: 14185: 14184: 14183: 14180: 14178: 14175: 14173: 14170: 14168: 14165: 14164: 14162: 14160: 14156: 14150: 14147: 14143: 14140: 14138: 14135: 14134: 14133: 14130: 14128: 14125: 14123: 14120: 14118: 14115: 14113: 14110: 14108: 14105: 14103: 14099: 14096: 14095: 14093: 14091: 14087: 14084: 14080: 14074: 14071: 14069: 14066: 14064: 14061: 14059: 14056: 14054: 14051: 14049: 14046: 14044: 14041: 14039: 14036: 14034: 14031: 14030: 14028: 14024: 14020: 14013: 14008: 14006: 14001: 13999: 13994: 13993: 13990: 13978: 13973: 13968: 13966: 13958: 13957: 13954: 13948: 13945: 13943: 13940: 13938: 13935: 13933: 13930: 13928: 13925: 13923: 13920: 13918: 13915: 13914: 13912: 13910: 13906: 13900: 13897: 13895: 13892: 13890: 13887: 13885: 13882: 13880: 13877: 13875: 13872: 13870: 13867: 13865: 13862: 13860: 13857: 13855: 13852: 13848: 13845: 13843: 13840: 13839: 13838: 13835: 13833: 13830: 13829: 13827: 13825: 13821: 13813: 13810: 13808: 13805: 13804: 13803: 13800: 13798: 13795: 13793: 13790: 13788: 13785: 13783: 13780: 13778: 13775: 13773: 13770: 13768: 13765: 13763: 13760: 13758: 13755: 13753: 13750: 13748: 13745: 13744: 13742: 13740: 13739:Miscellaneous 13736: 13730: 13729:Vegetarianism 13727: 13725: 13722: 13718: 13715: 13713: 13710: 13708: 13705: 13703: 13700: 13698: 13695: 13694: 13693: 13690: 13688: 13685: 13683: 13680: 13678: 13675: 13673: 13670: 13666: 13663: 13661: 13658: 13656: 13653: 13651: 13648: 13646: 13643: 13642: 13641: 13638: 13636: 13633: 13631: 13628: 13624: 13621: 13620: 13619: 13616: 13614: 13611: 13609: 13606: 13604: 13601: 13597: 13594: 13592: 13589: 13587: 13584: 13582: 13579: 13577: 13574: 13573: 13572: 13569: 13567: 13564: 13562: 13559: 13557: 13554: 13552: 13551:Buddha in art 13549: 13547: 13544: 13542: 13539: 13535: 13532: 13531: 13530: 13527: 13523: 13520: 13518: 13515: 13513: 13510: 13508: 13505: 13503: 13500: 13498: 13495: 13493: 13490: 13486: 13483: 13482: 13481: 13478: 13476: 13473: 13471: 13468: 13466: 13463: 13461: 13458: 13456: 13453: 13451: 13448: 13447: 13446: 13443: 13442: 13440: 13438: 13434: 13428: 13425: 13423: 13420: 13418: 13415: 13413: 13410: 13408: 13405: 13403: 13400: 13398: 13395: 13393: 13390: 13388: 13385: 13383: 13380: 13378: 13375: 13373: 13370: 13368: 13365: 13363: 13360: 13358: 13355: 13353: 13350: 13348: 13345: 13344: 13342: 13340: 13336: 13330: 13327: 13325: 13322: 13320: 13317: 13315: 13312: 13310: 13307: 13305: 13302: 13300: 13297: 13295: 13292: 13290: 13287: 13285: 13282: 13280: 13277: 13273: 13270: 13269: 13268: 13265: 13263: 13260: 13256: 13253: 13252: 13251: 13248: 13246: 13243: 13241: 13238: 13236: 13233: 13231: 13228: 13227: 13225: 13223: 13219: 13211: 13208: 13206: 13205:United States 13203: 13201: 13198: 13196: 13193: 13191: 13188: 13186: 13183: 13181: 13178: 13176: 13173: 13171: 13168: 13166: 13163: 13161: 13158: 13156: 13153: 13151: 13148: 13146: 13143: 13141: 13138: 13136: 13133: 13131: 13128: 13126: 13123: 13121: 13118: 13117: 13116: 13113: 13109: 13106: 13104: 13101: 13100: 13099: 13096: 13092: 13089: 13088: 13087: 13084: 13080: 13077: 13075: 13072: 13071: 13070: 13067: 13065: 13062: 13060: 13057: 13055: 13052: 13050: 13047: 13045: 13042: 13040: 13037: 13032: 13028: 13025: 13023: 13020: 13018: 13015: 13014: 13013: 13010: 13008: 13005: 13003: 13000: 12998: 12995: 12993: 12990: 12988: 12985: 12983: 12980: 12978: 12975: 12973: 12970: 12968: 12965: 12963: 12960: 12958: 12955: 12953: 12950: 12948: 12945: 12943: 12940: 12938: 12935: 12933: 12930: 12928: 12925: 12924: 12922: 12920: 12916: 12910: 12907: 12905: 12904: 12900: 12898: 12895: 12893: 12890: 12888: 12887: 12883: 12881: 12878: 12876: 12873: 12871: 12868: 12866: 12863: 12861: 12858: 12856: 12853: 12852: 12850: 12848: 12844: 12838: 12835: 12833: 12830: 12828: 12825: 12823: 12820: 12818: 12815: 12813: 12810: 12808: 12805: 12803: 12800: 12798: 12795: 12793: 12790: 12788: 12785: 12783: 12780: 12778: 12775: 12773: 12770: 12768: 12765: 12763: 12762:Padmasambhava 12760: 12758: 12755: 12753: 12750: 12748: 12745: 12743: 12740: 12738: 12735: 12733: 12730: 12728: 12725: 12723: 12720: 12718: 12715: 12713: 12710: 12708: 12705: 12703: 12700: 12698: 12695: 12693: 12690: 12688: 12685: 12683: 12680: 12679: 12677: 12675: 12674:Major figures 12671: 12665: 12662: 12658: 12655: 12654: 12653: 12650: 12648: 12645: 12643: 12640: 12638: 12635: 12633: 12630: 12628: 12625: 12621: 12620:Western tulku 12618: 12617: 12616: 12613: 12611: 12608: 12606: 12603: 12601: 12598: 12596: 12593: 12591: 12588: 12586: 12583: 12581: 12578: 12576: 12573: 12571: 12568: 12566: 12563: 12561: 12558: 12556: 12553: 12552: 12550: 12548: 12544: 12536: 12533: 12531: 12528: 12526: 12523: 12521: 12518: 12517: 12516: 12513: 12511: 12508: 12506: 12503: 12501: 12498: 12496: 12493: 12492: 12490: 12488: 12484: 12478: 12475: 12471: 12468: 12467: 12466: 12463: 12459: 12456: 12454: 12451: 12449: 12446: 12445: 12444: 12441: 12437: 12434: 12432: 12429: 12427: 12424: 12422: 12421:Five precepts 12419: 12418: 12417: 12414: 12410: 12407: 12405: 12402: 12400: 12399:Dhamma vicaya 12397: 12395: 12392: 12391: 12390: 12387: 12383: 12380: 12379: 12378: 12375: 12373: 12370: 12368: 12365: 12361: 12358: 12356: 12353: 12351: 12348: 12347: 12346: 12343: 12341: 12338: 12336: 12333: 12331: 12328: 12326: 12323: 12319: 12316: 12314: 12311: 12310: 12309: 12306: 12304: 12301: 12297: 12294: 12292: 12289: 12287: 12284: 12282: 12279: 12277: 12274: 12272: 12269: 12267: 12264: 12262: 12259: 12257: 12254: 12252: 12249: 12246: 12242: 12239: 12237: 12234: 12232: 12229: 12227: 12224: 12221: 12220: 12215: 12213: 12210: 12209: 12208: 12205: 12203: 12200: 12198: 12195: 12193: 12190: 12188: 12185: 12183: 12180: 12178: 12175: 12173: 12170: 12168: 12167:Buddhābhiṣeka 12165: 12161: 12158: 12156: 12153: 12151: 12148: 12146: 12143: 12142: 12141: 12138: 12136: 12133: 12131: 12128: 12127: 12125: 12123: 12119: 12113: 12110: 12108: 12105: 12103: 12100: 12098: 12095: 12093: 12090: 12086: 12083: 12081: 12078: 12076: 12073: 12071: 12068: 12067: 12066: 12063: 12059: 12056: 12054: 12051: 12049: 12046: 12044: 12041: 12039: 12036: 12034: 12031: 12029: 12026: 12022: 12019: 12017: 12014: 12012: 12009: 12007: 12004: 12003: 12002: 11999: 11998: 11997: 11994: 11993: 11991: 11989: 11985: 11979: 11976: 11972: 11969: 11967: 11964: 11962: 11959: 11957: 11954: 11952: 11949: 11947: 11944: 11943: 11942: 11939: 11937: 11934: 11933: 11931: 11929: 11925: 11919: 11916: 11912: 11909: 11907: 11904: 11902: 11899: 11898: 11897: 11894: 11892: 11889: 11887: 11884: 11882: 11879: 11877: 11874: 11872: 11869: 11867: 11864: 11862: 11859: 11857: 11854: 11852: 11849: 11847: 11844: 11842: 11839: 11837: 11834: 11832: 11829: 11827: 11824: 11822: 11819: 11817: 11814: 11812: 11811:Enlightenment 11809: 11807: 11804: 11802: 11801:Dhamma theory 11799: 11797: 11796:Buddha-nature 11794: 11792: 11789: 11787: 11784: 11782: 11779: 11778: 11776: 11774: 11770: 11764: 11761: 11759: 11756: 11754: 11751: 11749: 11746: 11744: 11741: 11739: 11736: 11734: 11731: 11729: 11726: 11724: 11721: 11719: 11716: 11714: 11711: 11709: 11706: 11704: 11701: 11699: 11696: 11694: 11691: 11689: 11686: 11684: 11681: 11679: 11676: 11674: 11671: 11670: 11668: 11666: 11662: 11656: 11653: 11651: 11648: 11646: 11643: 11641: 11638: 11636: 11635:Samantabhadra 11633: 11631: 11628: 11626: 11623: 11621: 11618: 11616: 11613: 11609: 11606: 11605: 11604: 11601: 11600: 11598: 11596: 11592: 11586: 11583: 11581: 11578: 11574: 11568: 11566: 11560: 11558: 11552: 11550: 11544: 11542: 11536: 11534: 11528: 11526: 11520: 11519: 11518: 11515: 11513: 11510: 11508: 11505: 11503: 11500: 11498: 11495: 11493: 11490: 11488: 11485: 11483: 11480: 11478: 11475: 11473: 11470: 11468: 11465: 11463: 11460: 11458: 11455: 11454: 11452: 11450: 11446: 11440: 11437: 11435: 11432: 11430: 11427: 11423: 11420: 11418: 11415: 11413: 11410: 11409: 11408: 11405: 11403: 11400: 11399: 11397: 11395: 11391: 11385: 11382: 11380: 11377: 11375: 11367: 11366: 11363: 11358: 11353: 11348: 11340: 11335: 11333: 11328: 11326: 11321: 11320: 11317: 11311: 11307: 11304: 11302: 11299: 11298: 11287: 11282: 11279: 11273: 11269: 11264: 11260: 11255: 11251: 11246: 11242: 11237: 11234: 11228: 11224: 11219: 11208: 11204: 11200: 11196: 11192: 11188: 11184: 11180: 11175: 11168: 11161: 11160: 11154: 11150: 11146: 11142: 11138: 11133: 11132: 11119: 11115: 11112: 11107: 11091: 11087: 11081: 11074: 11068: 11061: 11055: 11046: 11035: 11031: 11025: 11021: 11014: 11013: 11005: 10997: 10995:1-58115-203-5 10991: 10987: 10980: 10965: 10964:Research Gate 10961: 10954: 10938: 10934: 10930: 10929:"Joanna Macy" 10923: 10914: 10905: 10896: 10887: 10878: 10872: 10866: 10857: 10848: 10837: 10833: 10827: 10820: 10819: 10810: 10808: 10801: 10795: 10786: 10779: 10773: 10771: 10769: 10767: 10765: 10763: 10754: 10748: 10740: 10736: 10732: 10730:0-231-07260-0 10726: 10721: 10720: 10711: 10702: 10700: 10691: 10685: 10678: 10672: 10664: 10663: 10658: 10651: 10649: 10639: 10637: 10635: 10633: 10631: 10629: 10627: 10617: 10608: 10599: 10592: 10586: 10584: 10574: 10565: 10559: 10553: 10544: 10535: 10526: 10517: 10508: 10492: 10488: 10482: 10474: 10468: 10464: 10457: 10448: 10442:, 2006 passim 10441: 10435: 10428: 10424: 10420: 10414: 10407: 10403: 10399: 10393: 10386: 10382: 10378: 10372: 10363: 10361: 10351: 10349: 10341: 10339: 10335: 10331: 10329: 10323: 10321: 10311: 10309: 10301: 10295: 10288: 10282: 10273: 10258: 10254: 10248: 10239: 10230: 10221: 10212: 10203: 10194: 10185: 10176: 10167: 10158: 10151: 10145: 10139: 10133: 10126: 10120: 10113: 10107: 10100: 10094: 10088: 10087:0-8248-1949-7 10084: 10080: 10079: 10072: 10070: 10068: 10060: 10059:Buddha Nature 10054: 10046: 10042: 10038: 10034: 10030: 10026: 10022: 10015: 10008: 10002: 9995: 9989: 9982: 9976: 9969: 9963: 9957: 9951: 9945: 9944: 9937: 9935: 9927: 9921: 9912: 9903: 9894: 9886: 9882: 9881:"Dharmakīrti" 9875: 9868: 9862: 9855: 9849: 9840: 9831: 9829: 9819: 9810: 9808: 9798: 9796: 9788: 9782: 9774: 9762: 9747: 9741: 9737: 9733: 9729: 9728: 9720: 9704: 9700: 9694: 9685: 9676: 9669: 9663: 9654: 9645: 9629: 9625: 9619: 9610: 9608: 9592: 9588: 9582: 9566: 9562: 9555: 9548: 9542: 9534: 9532:9781624669835 9528: 9524: 9523: 9515: 9508: 9502: 9493: 9484: 9477: 9471: 9462: 9453: 9444: 9435: 9433: 9423: 9417: 9414: 9408: 9401: 9395: 9386: 9377: 9368: 9366: 9358: 9352: 9343: 9341: 9339: 9329: 9320: 9318: 9308: 9299: 9297: 9287: 9280: 9279: 9272: 9264: 9262:9780415571791 9258: 9254: 9253: 9245: 9236: 9229: 9223: 9216: 9210: 9208: 9198: 9189: 9182: 9178: 9174: 9171: 9167: 9162: 9153: 9144: 9135: 9126: 9117: 9108: 9102: 9096: 9090: 9084: 9073: 9072: 9064: 9056: 9050: 9046: 9045: 9037: 9028: 9018: 9012: 9006: 9000: 8994: 8985: 8976: 8974: 8964: 8957: 8955: 8951: 8947: 8943: 8937: 8933: 8929: 8927:0-7914-1079-X 8923: 8919: 8915: 8911: 8907: 8900: 8898: 8896: 8888: 8886: 8882: 8878: 8874: 8870: 8866: 8860: 8854: 8850: 8846: 8842: 8838: 8834: 8830: 8826: 8820: 8818: 8816: 8806: 8797: 8782: 8778: 8771: 8762: 8760: 8752: 8750: 8746: 8742: 8738: 8734: 8733: 8725: 8721: 8717: 8713: 8709: 8695: 8691: 8687: 8683: 8679: 8675: 8671: 8667: 8666: 8661: 8657: 8650: 8648: 8646: 8644: 8642: 8640: 8638: 8628: 8621: 8615: 8606: 8597: 8595: 8585: 8579:, p. 21. 8578: 8577:Anderson 1999 8573: 8566: 8561: 8554: 8549: 8542: 8537: 8528: 8519: 8512: 8506: 8499: 8493: 8486: 8480: 8474: 8472: 8465: 8458: 8452: 8443: 8434: 8425: 8415: 8404: 8400: 8396: 8392: 8388: 8381: 8374: 8367: 8361: 8352: 8345: 8339: 8332: 8327: 8320: 8314: 8305: 8303: 8294: 8288: 8284: 8280: 8276: 8272: 8268: 8263: 8255: 8253: 8251: 8249: 8232: 8228: 8222: 8217: 8212: 8208: 8204: 8200: 8196: 8189: 8187: 8178: 8172: 8168: 8164: 8160: 8156: 8152: 8148: 8144: 8137: 8135: 8133: 8131: 8129: 8127: 8125: 8123: 8121: 8104: 8100: 8096: 8092: 8086: 8082: 8078: 8074: 8070: 8069: 8064: 8057: 8055: 8053: 8051: 8049: 8040: 8036: 8032: 8028: 8024: 8018: 8014: 8010: 8006: 8002: 7998: 7994: 7990: 7983: 7979: 7966: 7962: 7958: 7954: 7950: 7947:, says (Pāli 7946: 7945: 7944:Nettipakaraṇa 7940: 7936: 7930: 7923: 7917: 7910: 7905: 7901: 7892: 7889: 7887: 7884: 7882: 7879: 7877: 7874: 7872: 7869: 7867: 7864: 7862: 7859: 7857: 7854: 7852: 7849: 7847: 7844: 7842: 7839: 7838: 7834: 7823: 7820: 7814: 7809: 7802: 7800: 7795: 7790: 7788: 7784: 7780: 7779: 7774: 7770: 7769:language-game 7766: 7762: 7760: 7756: 7752: 7748: 7747: 7742: 7741:Bundle theory 7738: 7734: 7730: 7726: 7724: 7720: 7716: 7712: 7711:gymnosophists 7708: 7704: 7700: 7696: 7692: 7686: 7680: 7670: 7668: 7664: 7660: 7659:Evan Thompson 7656: 7652: 7651:Tom Tillemans 7648: 7644: 7643:Owen Flanagan 7640: 7639:Miri Albahari 7636: 7632: 7628: 7627:Mark Siderits 7624: 7620: 7615: 7613: 7609: 7605: 7600: 7598: 7594: 7590: 7586: 7581: 7577: 7573: 7572:Robert Aitken 7569: 7565: 7564:Bhikkhu Bodhi 7561: 7556: 7554: 7550: 7546: 7542: 7538: 7534: 7530: 7526: 7521: 7519: 7515: 7514:Buddha nature 7511: 7507: 7503: 7499: 7495: 7491: 7490:Hajime Tanabe 7487: 7483: 7479: 7475: 7471: 7469: 7465: 7461: 7457: 7453: 7449: 7445: 7441: 7437: 7433: 7429: 7425: 7421: 7417: 7412: 7410: 7406: 7402: 7398: 7394: 7390: 7385: 7384:(1893–1988). 7383: 7382:Liang Shuming 7379: 7376:(1837–1911), 7375: 7371: 7367: 7363: 7359: 7355: 7351: 7341: 7337: 7332: 7330: 7326: 7322: 7318: 7314: 7310: 7306: 7302: 7301:Ven Ñāṇananda 7298: 7294: 7290: 7285: 7282: 7278: 7274: 7266: 7262: 7258: 7254: 7247: 7242: 7237: 7227: 7224: 7220: 7214: 7212: 7208: 7204: 7203:Buddha nature 7200: 7194: 7192: 7191:hosshin seppô 7188: 7184: 7180: 7176: 7172: 7168: 7163: 7161: 7157: 7153: 7149: 7145: 7141: 7136: 7134: 7130: 7126: 7122: 7118: 7114: 7110: 7103: 7099: 7096: 7095: 7089: 7080: 7078: 7077:Seon Buddhism 7074: 7070: 7069: 7064: 7060: 7055: 7052: 7048: 7044: 7040: 7039: 7038:Nanto Rokushū 7034: 7030: 7028: 7024: 7020: 7016: 7012: 7008: 7006: 7002: 6998: 6994: 6990: 6989:Buddha nature 6986: 6982: 6981: 6977:), Yogacara ( 6976: 6975: 6970: 6967:and Japanese 6966: 6965:Chan Buddhism 6956: 6954: 6950: 6946: 6942: 6938: 6934: 6930: 6925: 6923: 6917: 6915: 6911: 6907: 6903: 6899: 6897: 6893: 6892: 6887: 6883: 6882: 6877: 6873: 6865: 6860: 6855: 6854:Huayan school 6845: 6843: 6839: 6835: 6831: 6830:buddha nature 6827: 6823: 6818: 6816: 6810: 6808: 6804: 6803:zhufashixiang 6799: 6795: 6791: 6786: 6784: 6779: 6777: 6776: 6771: 6767: 6760: 6747: 6742: 6732: 6727: 6724: 6719: 6715: 6713: 6708: 6704: 6700: 6696: 6691: 6689: 6685: 6681: 6677: 6676:Rimé movement 6670:Rimé movement 6667: 6665: 6663: 6657: 6653: 6649: 6648: 6643: 6642: 6637: 6636: 6631: 6627: 6623: 6619: 6615: 6606: 6597: 6595: 6591: 6590:Sakya Chokden 6587: 6586:Sakya Chokden 6583: 6574: 6570: 6567: 6563: 6559: 6558: 6553: 6549: 6545: 6544:Sakya Pandita 6536: 6533: 6528: 6526: 6522: 6518: 6517:Buddha nature 6514: 6510: 6505: 6500: 6496: 6492: 6487: 6485: 6484: 6479: 6475: 6471: 6467: 6463: 6459: 6455: 6454:Je Tsongkhapa 6449: 6444: 6435: 6433: 6429: 6425: 6421: 6417: 6413: 6409: 6404: 6403: 6401: 6396: 6395: 6390: 6389: 6384: 6380: 6374: 6372: 6368: 6367: 6361: 6357: 6353: 6349: 6348: 6343: 6339: 6335: 6331: 6326: 6324: 6320: 6316: 6306: 6304: 6300: 6296: 6292: 6288: 6284: 6283: 6278: 6274: 6270: 6265: 6263: 6259: 6255: 6251: 6247: 6243: 6238: 6236: 6232: 6227: 6223: 6219: 6215: 6211: 6207: 6202: 6200: 6196: 6190: 6188: 6184: 6178: 6171:(c. 775–779). 6170: 6166: 6162: 6153: 6151: 6147: 6143: 6139: 6138:Sakya Pandita 6135: 6130: 6128: 6124: 6120: 6116: 6112: 6107: 6105: 6101: 6097: 6093: 6089: 6085: 6081: 6076: 6074: 6070: 6066: 6062: 6058: 6054: 6052: 6048: 6044: 6040: 6036: 6032: 6028: 6024: 6020: 6016: 6015: 6010: 6006: 6005: 5998: 5993: 5991: 5990: 5983: 5981: 5977: 5973: 5968: 5966: 5962: 5958: 5954: 5950: 5946: 5945: 5940: 5939:Buddha-nature 5936: 5932: 5927: 5925: 5924: 5919: 5918: 5913: 5912: 5907: 5903: 5899: 5895: 5888: 5884: 5875: 5873: 5869: 5865: 5861: 5856: 5854: 5850: 5849: 5844: 5843:luminous mind 5840: 5836: 5831: 5827: 5823: 5822: 5816: 5814: 5810: 5806: 5802: 5798: 5794: 5789: 5785: 5781: 5776: 5774: 5773:buddha-nature 5770: 5766: 5762: 5758: 5754: 5750: 5749: 5742: 5732: 5730: 5726: 5722: 5721:Jñānaśrīmitra 5718: 5714: 5710: 5706: 5702: 5698: 5697:rnam rdzun pa 5695: 5690: 5688: 5684: 5680: 5676: 5672: 5668: 5660: 5656: 5651: 5647: 5645: 5644: 5639: 5635: 5631: 5629: 5624: 5620: 5619: 5614: 5613: 5608: 5604: 5602: 5597: 5593: 5588: 5586: 5585: 5580: 5576: 5572: 5568: 5564: 5560: 5556: 5552: 5548: 5537: 5535: 5531: 5527: 5523: 5519: 5515: 5514: 5509: 5505: 5501: 5496: 5494: 5493: 5488: 5487: 5482: 5478: 5474: 5470: 5466: 5465:Jñanasrimitra 5462: 5458: 5453: 5451: 5445: 5443: 5439: 5435: 5431: 5427: 5423: 5419: 5415: 5404: 5399: 5390: 5381: 5377: 5375: 5369: 5364: 5362: 5358: 5354: 5349: 5347: 5343: 5339: 5335: 5331: 5327: 5322: 5317: 5314:According to 5311: 5307: 5305: 5303: 5296: 5294: 5293:Phenomenology 5290: 5286: 5282: 5281: 5276: 5275: 5270: 5266: 5262: 5261:Yoga practice 5258: 5250: 5246: 5242: 5238: 5233: 5223: 5221: 5217: 5213: 5209: 5205: 5201: 5196: 5194: 5190: 5186: 5182: 5181: 5176: 5171: 5169: 5151: 5147: 5143: 5138: 5136: 5132: 5121: 5117: 5112: 5110: 5108: 5103: 5102: 5097: 5096: 5090: 5088: 5084: 5080: 5076: 5073:(an inherent 5072: 5068: 5064: 5060: 5056: 5055: 5050: 5046: 5041: 250 CE 5028: 5023: 5021: 5015: 5009: 5007: 5006: 4999: 4996: 4990: 4985: 4983: 4979: 4978: 4977:Diamond Sutra 4972: 4970: 4966: 4962: 4958: 4954: 4950: 4946: 4942: 4939:The earliest 4934: 4929: 4922: 4918: 4914: 4909: 4904: 4900: 4890: 4888: 4884: 4880: 4876: 4872: 4868: 4864: 4859: 4857: 4856: 4851: 4846: 4844: 4840: 4836: 4832: 4828: 4824: 4820: 4814: 4804: 4801: 4796: 4793: 4789: 4783: 4781: 4777: 4773: 4769: 4765: 4759: 4756: 4752: 4747: 4746:Y. Karunadasa 4742: 4737: 4735: 4731: 4729: 4724: 4720: 4716: 4712: 4708: 4700: 4699:Visuddhimagga 4696: 4692: 4688: 4684: 4682: 4678: 4677:cittasvabhāva 4674: 4673: 4668: 4664: 4660: 4658: 4653: 4649: 4645: 4644:Prajñaptivāda 4640: 4638: 4634: 4629: 4625: 4621: 4617: 4613: 4609: 4605: 4604: 4599: 4595: 4591: 4586: 4584: 4583: 4578: 4574: 4570: 4566: 4562: 4559: 4558:Pali language 4555: 4550: 4548: 4547: 4542: 4538: 4527: 4523: 4522: 4517: 4509: 4505: 4501: 4497: 4492: 4483: 4481: 4477: 4476:Prajñaptivāda 4473: 4469: 4465: 4460: 4455: 4453: 4449: 4444: 4442: 4438: 4437:phenomenology 4434: 4433: 4428: 4427: 4420: 4410: 4408: 4402: 4400: 4396: 4390: 4388: 4384: 4383:intentionally 4378: 4376: 4375:five precepts 4371: 4369: 4365: 4361: 4360:virtue ethics 4357: 4353: 4347: 4337: 4333: 4330: 4326: 4322: 4321: 4316: 4309:Transcendence 4306: 4304: 4299: 4295: 4293: 4288: 4284: 4280: 4279: 4274: 4270: 4265: 4263: 4262: 4257: 4256: 4251: 4247: 4243: 4239: 4235: 4232: 4228: 4224: 4220: 4216: 4212: 4208: 4204: 4200: 4198: 4194: 4190: 4186: 4182: 4178: 4174: 4169: 4165: 4155: 4152: 4149: 4148: 4147: 4146: 4145: 4143: 4142: 4137: 4133: 4129: 4128: 4127:Tevijja Sutta 4123: 4119: 4115: 4110: 4109: 4103: 4101: 4097: 4093: 4089: 4085: 4081: 4077: 4073: 4069: 4065: 4061: 4057: 4055: 4051: 4047: 4043: 4039: 4035: 4031: 4025: 4015: 4013: 4009: 4005: 4001: 3997: 3993: 3990: 3986: 3982: 3978: 3974: 3968: 3963: 3961: 3957: 3953: 3949: 3945: 3941: 3940:ultimate self 3937: 3936: 3931: 3925: 3920: 3918: 3908: 3904: 3901: 3900: 3899: 3898: 3894: 3890: 3886: 3883: 3880: 3879: 3878: 3876: 3872: 3871:ultimate self 3868: 3864: 3860: 3856: 3851: 3849: 3845: 3841: 3837: 3833: 3832: 3826: 3824: 3823: 3818: 3807: 3803: 3800: 3799: 3798: 3797: 3793: 3790: 3786: 3782: 3781: 3780: 3778: 3774: 3770: 3765: 3763: 3759: 3755: 3751: 3747: 3743: 3739: 3738:ultimate self 3735: 3731: 3727: 3723: 3719: 3715: 3710: 3704: 3694: 3684: 3678: 3670: 3666: 3665:Consciousness 3661: 3657: 3654: 3650: 3649:Consciousness 3647: 3644: 3640: 3637: 3636: 3635: 3634: 3632: 3627: 3615: 3610: 3608: 3606: 3599: 3593: 3592: 3588: 3587: 3582: 3580: 3575: 3569: 3568: 3564: 3563: 3558: 3556: 3551: 3545: 3544: 3537: 3535: 3529: 3525: 3522: 3495: 3487: 3485: 3480: 3479:consciousness 3473: 3460: 3456: 3454: 3439: 3426: 3421: 3414: 3412: 3400: 3397: 3395: 3391: 3386: 3383: 3379: 3374: 3370: 3363: 3362:pañca khandha 3359: 3358: 3350: 3342: 3340: 3336: 3332: 3328: 3324: 3320: 3316: 3312: 3308: 3304: 3300: 3295: 3293: 3289: 3285: 3281: 3277: 3273: 3269: 3265: 3261: 3260: 3255: 3253: 3252: 3247: 3243: 3242: 3237: 3236: 3231: 3227: 3223: 3219: 3215: 3211: 3207: 3203: 3199: 3194: 3192: 3188: 3187: 3182: 3181: 3176: 3170: 3166: 3160: 3150: 3147: 3143: 3139: 3134: 3131: 3127: 3123: 3119: 3115: 3111: 3110: 3105: 3101: 3097: 3093: 3088: 3086: 3082: 3078: 3077: 3072: 3071: 3066: 3062: 3061: 3056: 3052: 3044: 3043: 3039: 3036: 3032: 3028: 3024: 3023: 3019: 3016: 3015:living beings 3012: 3008: 3005: 3002: 2998: 2994: 2991: 2987: 2983: 2979: 2975: 2971: 2967: 2963: 2961:(meditations) 2960: 2959: 2954: 2951: 2947: 2943: 2939: 2936: 2932: 2928: 2924: 2923: 2922: 2920: 2914: 2910: 2904: 2894: 2892: 2888: 2884: 2879: 2877: 2873: 2869: 2868: 2863: 2859: 2855: 2851: 2850: 2845: 2841: 2837: 2831: 2821: 2819: 2818: 2813: 2809: 2805: 2801: 2797: 2793: 2792: 2787: 2783: 2779: 2776: 2772: 2771: 2766: 2758: 2754: 2750: 2746: 2741: 2735: 2718: 2713: 2711: 2706: 2704: 2699: 2698: 2696: 2695: 2677: 2676:Dharmaguptaka 2673: 2672: 2670: 2666: 2663: 2659: 2657: 2654: 2653: 2652: 2649: 2645: 2642: 2640: 2637: 2635: 2632: 2627: 2626:Dharmaguptaka 2623: 2622: 2620: 2616: 2613: 2609: 2606: 2605: 2604: 2601: 2597: 2594: 2591: 2590: 2589: 2586: 2585: 2584: 2581: 2576: 2574: 2571: 2567: 2566:Prajñaptivāda 2564: 2562: 2559: 2558: 2557: 2554: 2550: 2549:Lokottaravāda 2547: 2546: 2545: 2542: 2541: 2540: 2537: 2536: 2535: 2532: 2531: 2526: 2521: 2520: 2512: 2509: 2507: 2504: 2502: 2499: 2497: 2494: 2493: 2489: 2484: 2483: 2475: 2474:Anāthapiṇḍika 2472: 2470: 2467: 2465: 2464:Mahākātyāyana 2462: 2460: 2457: 2455: 2452: 2450: 2447: 2445: 2442: 2440: 2437: 2435: 2432: 2430: 2427: 2426: 2419: 2418: 2410: 2406: 2404: 2401: 2399: 2396: 2394: 2391: 2389: 2386: 2384: 2381: 2379: 2376: 2374: 2371: 2369: 2366: 2364: 2361: 2359: 2356: 2353: 2350: 2349: 2345: 2340: 2339: 2335: 2331: 2330: 2327: 2323: 2322: 2316: 2310: 2309: 2305: 2295: 2293: 2289: 2285: 2279: 2277: 2276: 2271: 2267: 2266:upaparikkhati 2263: 2259: 2255: 2249: 2247: 2243: 2238: 2234: 2230: 2226: 2220: 2218: 2214: 2210: 2206: 2202: 2197: 2193: 2189: 2183: 2173: 2167: 2163: 2162:Buddha-nature 2159: 2155: 2151: 2147: 2143: 2139: 2136: 2132: 2128: 2124: 2120: 2117: 2113: 2109: 2105: 2104: 2103: 2101: 2096: 2090: 2080: 2078: 2074: 2070: 2069:Buddha-nature 2066: 2062: 2058: 2054: 2050: 2046: 2042: 2038: 2034: 2030: 2025: 2023: 2019: 2015: 2011: 2007: 2003: 1999: 1995: 1992:was based on 1991: 1987: 1985: 1981: 1977: 1973: 1972:phenomenology 1969: 1965: 1961: 1957: 1953: 1949: 1945: 1941: 1937: 1933: 1929: 1924: 1922: 1918: 1914: 1913: 1908: 1907:ancient India 1904: 1900: 1896: 1892: 1888: 1885: 1881: 1870: 1865: 1863: 1858: 1856: 1851: 1850: 1848: 1847: 1840: 1837: 1835: 1832: 1830: 1827: 1825: 1822: 1820: 1817: 1815: 1812: 1810: 1807: 1805: 1802: 1801: 1797: 1791: 1790: 1783: 1780: 1778: 1775: 1773: 1770: 1768: 1767:Phenomenology 1765: 1763: 1760: 1758: 1755: 1753: 1750: 1748: 1745: 1743: 1740: 1738: 1735: 1733: 1730: 1728: 1725: 1724: 1720: 1717: 1715: 1712: 1710: 1707: 1705: 1702: 1701: 1697: 1691: 1690: 1679: 1676: 1674: 1671: 1669: 1666: 1664: 1661: 1659: 1656: 1654: 1651: 1649: 1646: 1644: 1641: 1640: 1639: 1638: 1635: 1632: 1631: 1624: 1621: 1619: 1616: 1614: 1611: 1609: 1606: 1604: 1601: 1599: 1596: 1595: 1594: 1591: 1587: 1584: 1583: 1582: 1579: 1575: 1572: 1571: 1570: 1567: 1563: 1560: 1558: 1555: 1553: 1550: 1548: 1545: 1543: 1540: 1538: 1535: 1534: 1533: 1530: 1526: 1523: 1521: 1518: 1516: 1513: 1512: 1511: 1508: 1507: 1506: 1505: 1502: 1499: 1498: 1491: 1488: 1486: 1483: 1482: 1481: 1478: 1476: 1473: 1471: 1468: 1466: 1463: 1459: 1458:Ancient Greek 1456: 1454: 1451: 1450: 1449: 1446: 1445: 1444: 1443: 1440: 1437: 1436: 1430: 1424: 1423: 1417: 1414: 1412: 1409: 1407: 1404: 1402: 1399: 1397: 1394: 1392: 1389: 1386: 1375: 1374: 1372: 1371: 1367: 1363: 1362: 1359: 1356: 1355: 1351: 1350: 1340: 1335: 1333: 1328: 1326: 1321: 1320: 1318: 1317: 1314: 1304: 1303: 1298: 1292: 1291: 1284: 1281: 1279: 1276: 1274: 1271: 1269: 1266: 1264: 1261: 1259: 1256: 1254: 1253:P. A. Payutto 1251: 1249: 1246: 1244: 1241: 1239: 1236: 1234: 1231: 1229: 1226: 1224: 1221: 1219: 1216: 1214: 1213:Hajime Tanabe 1211: 1209: 1206: 1204: 1201: 1199: 1196: 1194: 1191: 1189: 1186: 1184: 1181: 1179: 1176: 1175: 1169: 1168: 1161: 1158: 1156: 1155:Sakya Chokden 1153: 1151: 1148: 1146: 1143: 1141: 1140:Je Tsongkhapa 1138: 1136: 1133: 1131: 1128: 1126: 1123: 1121: 1120:Sakya Pandita 1118: 1116: 1113: 1111: 1108: 1106: 1103: 1101: 1100:Jñanasrimitra 1098: 1096: 1093: 1091: 1088: 1086: 1083: 1081: 1078: 1076: 1073: 1071: 1068: 1066: 1063: 1061: 1058: 1056: 1053: 1051: 1048: 1046: 1043: 1041: 1038: 1036: 1033: 1031: 1028: 1026: 1023: 1021: 1018: 1016: 1013: 1011: 1008: 1006: 1003: 1001: 998: 996: 993: 991: 988: 986: 983: 981: 978: 976: 973: 971: 968: 966: 963: 961: 958: 956: 953: 951: 948: 946: 943: 941: 938: 936: 933: 932: 926: 925: 918: 915: 913: 910: 908: 907:Buddha-nature 905: 903: 900: 898: 895: 893: 890: 888: 887:Dharma theory 885: 883: 880: 878: 875: 873: 870: 868: 865: 863: 860: 858: 855: 853: 850: 848: 845: 843: 840: 838: 835: 833: 830: 828: 825: 824: 818: 817: 810: 807: 805: 802: 800: 797: 795: 792: 790: 787: 785: 782: 780: 777: 775: 772: 770: 767: 765: 764:Lokottaravāda 762: 760: 759:Prajñaptivāda 757: 755: 752: 750: 747: 745: 742: 740: 737: 735: 732: 731: 725: 724: 720: 716: 715: 712: 709: 708: 704: 700: 699: 695: 691: 690: 680: 675: 673: 668: 666: 661: 660: 658: 657: 652: 647: 642: 641: 640: 639: 632: 629: 627: 624: 622: 619: 617: 614: 612: 609: 607: 604: 602: 599: 597: 594: 592: 589: 587: 584: 582: 579: 577: 574: 572: 569: 567: 564: 562: 559: 557: 554: 552: 549: 547: 544: 542: 539: 537: 534: 532: 529: 528: 525: 520: 519: 512: 509: 507: 504: 502: 499: 497: 494: 492: 489: 487: 484: 482: 479: 477: 474: 472: 469: 468: 465: 460: 459: 452: 449: 447: 444: 442: 439: 437: 434: 432: 429: 427: 424: 423: 420: 415: 414: 407: 406:Vegetarianism 404: 402: 399: 397: 394: 392: 389: 387: 384: 382: 379: 377: 374: 372: 369: 367: 364: 362: 361:Recollections 359: 357: 354: 352: 349: 347: 344: 342: 339: 337: 334: 332: 331:Five precepts 329: 327: 324: 322: 319: 318: 315: 310: 309: 302: 299: 297: 296:Chinese canon 294: 292: 291:Tibetan canon 289: 287: 284: 282: 279: 277: 274: 272: 269: 267: 264: 262: 259: 258: 255: 250: 249: 242: 239: 237: 234: 232: 229: 227: 224: 222: 219: 217: 214: 212: 209: 207: 204: 202: 199: 197: 194: 192: 189: 187: 184: 180: 177: 176: 175: 172: 170: 167: 166: 160: 157: 155: 152: 151: 147: 146: 139: 136: 134: 131: 129: 126: 124: 121: 119: 116: 114: 111: 109: 106: 104: 101: 100: 97: 92: 91: 86: 83: 81: 78: 76: 73: 72: 71: 70: 66: 62: 61: 58: 55: 54: 50: 46: 45: 39: 38:ancient India 35: 31: 30: 25:The Buddhist 23: 19: 17516: 17487:Anti-realism 17445: 17305: 17291: 17057: 16962: 16953:Postcritique 16943:Kyoto School 16902:Posthumanism 16882:Hermeneutics 16737: / 16678:Contemporary 16654:Newtonianism 16617:Cartesianism 16576:Reductionism 16412:Conservatism 16407:Collectivism 16345: 16073:Sarvāstivadā 16062: 16051:Anekantavada 15976:Neoplatonism 15944:Epicureanism 15877:Pythagoreans 15816:Confucianism 15782:Contemporary 15772:Early modern 15676:Anti-realism 15630:Universalism 15587:Subjectivism 15383:Epistemology 15152:Iccha-mrityu 15117:Satkaryavada 15017:Nididhyasana 15002:Matsya Nyaya 14736:Madhvacharya 14566:Adi Shankara 14559:Philosophers 14542: 14535: 14518: 14499: 14492: 14483:Shiva Sutras 14473:Sangam texts 14465: 14458: 14449:Nyāya Sūtras 14429: 14422: 14405: 14395:Brahma Sutra 14394: 14386: 14379: 14374:Arthashastra 14372: 14365: 14307:Pratyabhijna 14198: 14187:Anekantavada 13917:Bodhisattvas 13837:Christianity 13832:Baháʼí Faith 13697:Dharmachakra 13687:Prayer wheel 13677:Prayer beads 13445:Architecture 13338: 13324:969 Movement 13108:Saudi Arabia 13086:Central Asia 13079:South Africa 12901: 12884: 12817:Panchen Lama 12722:Buddhapālita 12318:Satipatthana 12313:Mindful Yoga 12226:Recollection 12140:Brahmavihara 12011:Japanese Zen 12006:Chinese Chan 11966:Animal realm 11773:Key concepts 11595:Bodhisattvas 11407:Three Jewels 11285: 11267: 11258: 11249: 11240: 11222: 11211:, retrieved 11207:the original 11189:(1): 57–63, 11186: 11182: 11167:the original 11158: 11148: 11136: 11106: 11094:. Retrieved 11090:the original 11080: 11072: 11067: 11059: 11054: 11045: 11011: 11004: 10985: 10979: 10967:. Retrieved 10963: 10953: 10941:. Retrieved 10937:the original 10932: 10922: 10913: 10904: 10895: 10886: 10877: 10865: 10856: 10847: 10817: 10794: 10785: 10718: 10710: 10684: 10671: 10660: 10616: 10607: 10598: 10590: 10573: 10564: 10552: 10543: 10534: 10525: 10516: 10507: 10495:. Retrieved 10490: 10481: 10462: 10456: 10447: 10439: 10434: 10418: 10413: 10397: 10392: 10376: 10371: 10327: 10299: 10294: 10286: 10281: 10272: 10260:. Retrieved 10256: 10247: 10238: 10229: 10220: 10211: 10202: 10193: 10184: 10175: 10166: 10157: 10149: 10144: 10132: 10124: 10119: 10111: 10106: 10098: 10093: 10077: 10058: 10053: 10028: 10024: 10014: 10006: 10001: 9993: 9988: 9980: 9975: 9967: 9962: 9950: 9941: 9920: 9911: 9902: 9893: 9884: 9874: 9866: 9861: 9853: 9848: 9839: 9818: 9781: 9749:. Retrieved 9726: 9719: 9707:. Retrieved 9702: 9693: 9684: 9675: 9667: 9662: 9653: 9644: 9632:. Retrieved 9628:the original 9618: 9594:. Retrieved 9590: 9581: 9569:. Retrieved 9564: 9554: 9546: 9541: 9521: 9514: 9501: 9492: 9483: 9470: 9461: 9452: 9443: 9422: 9415: 9412: 9407: 9399: 9394: 9385: 9376: 9356: 9351: 9328: 9307: 9286: 9276: 9271: 9251: 9244: 9235: 9227: 9222: 9214: 9197: 9188: 9161: 9152: 9143: 9134: 9125: 9116: 9107: 9095: 9083: 9070: 9063: 9043: 9036: 9027: 9017: 9005: 8993: 8984: 8963: 8939: 8909: 8862: 8832: 8805: 8796: 8784:. Retrieved 8781:SuttaCentral 8780: 8770: 8748: 8736: 8731: 8705: 8698:. Retrieved 8663: 8627: 8619: 8614: 8605: 8584: 8572: 8560: 8548: 8536: 8527: 8518: 8510: 8505: 8497: 8492: 8484: 8479: 8470: 8464: 8456: 8451: 8442: 8433: 8424: 8414: 8403:the original 8390: 8386: 8373: 8365: 8360: 8351: 8343: 8338: 8326: 8318: 8313: 8266: 8262:"Madhyamaka" 8235:. Retrieved 8198: 8146: 8107:. Retrieved 8066: 7992: 7982: 7964: 7956: 7952: 7948: 7942: 7929: 7916: 7904: 7791: 7776: 7763: 7758: 7744: 7727: 7688: 7663:Jay Garfield 7647:Damien Keown 7616: 7601: 7593:Mark Epstein 7557: 7529:Zen Buddhism 7522: 7478:Kyoto School 7472: 7464:Ledi Sayadaw 7413: 7400: 7386: 7378:Ouyang Jinwu 7347: 7333: 7320: 7316: 7304: 7292: 7286: 7270: 7265:Kyoto School 7215: 7206: 7195: 7190: 7170: 7164: 7147: 7137: 7116: 7113:Tang dynasty 7107: 7092: 7066: 7056: 7036: 7031: 7009: 6978: 6972: 6962: 6926: 6918: 6900: 6889: 6885: 6879: 6875: 6869: 6826:Siming Zhili 6819: 6814: 6811: 6802: 6793: 6787: 6780: 6773: 6762: 6729: 6720: 6716: 6711: 6692: 6673: 6661: 6645: 6639: 6633: 6611: 6593: 6579: 6561: 6555: 6542: 6529: 6512: 6488: 6481: 6477: 6452: 6405: 6398: 6392: 6386: 6375: 6370: 6363: 6359: 6345: 6327: 6318: 6312: 6282:saṁvṛtisatya 6281: 6277:anti-realist 6266: 6245: 6239: 6234: 6206:Chandrakirti 6203: 6191: 6183:Śāntarakṣita 6180: 6131: 6129:(774– 835). 6108: 6095: 6083: 6077: 6055: 6038: 6034: 6027:Vimalaprabha 6026: 6023:metaphorical 6013: 6008: 6004:Vimalaprabha 6002: 6000: 5995: 5987: 5984: 5971: 5969: 5963:filled with 5942: 5928: 5921: 5915: 5909: 5906:hermeneutics 5892: 5867: 5859: 5857: 5846: 5838: 5834: 5829: 5819: 5817: 5808: 5804: 5796: 5777: 5768: 5760: 5746: 5744: 5712: 5711:) or false ( 5708: 5707:) are true ( 5704: 5701:rnam bden pa 5700: 5696: 5691: 5679:Śāntarakṣita 5674: 5671:Śāntarakṣita 5664: 5641: 5637: 5626: 5623:Uttaratantra 5622: 5616: 5610: 5606: 5599: 5595: 5589: 5582: 5555:Chandragomin 5543: 5533: 5513:svasaṃvedana 5511: 5499: 5497: 5490: 5485: 5480: 5477:epistemology 5467:(975–1025), 5454: 5446: 5433: 5429: 5401: 5378: 5371: 5366: 5350: 5313: 5309: 5300: 5297: 5284: 5278: 5272: 5260: 5254: 5197: 5192: 5188: 5184: 5178: 5172: 5145: 5142:Buddhapālita 5139: 5130: 5113: 5105: 5099: 5093: 5091: 5062: 5058: 5052: 5049:essentialism 5024: 5017: 5011: 5003: 5001: 4997: 4991: 4987: 4981: 4975: 4973: 4948: 4938: 4912: 4860: 4853: 4847: 4816: 4800:Pudgalavadin 4797: 4784: 4768:Sarvāstivāda 4763: 4760: 4738: 4726: 4707:Sautrāntikas 4704: 4681:mulavisuddha 4680: 4676: 4672:svasaṃvedana 4670: 4667:Mahāsāṃghika 4657:Tattvasiddhi 4655: 4641: 4633:Saṃghabhadra 4612:essentialism 4601: 4590:Sarvāstivāda 4587: 4580: 4551: 4544: 4540: 4537:sarvāstivāda 4536: 4519: 4513: 4504:Vibhajyavāda 4459:mereological 4456: 4451: 4447: 4445: 4430: 4424: 4422: 4406: 4403: 4398: 4391: 4382: 4379: 4372: 4349: 4334: 4318: 4312: 4300: 4296: 4286: 4276: 4266: 4259: 4253: 4249: 4237: 4231:metaphysical 4222: 4214: 4205:discouraged 4201: 4192: 4191:(as per the 4161: 4144:(MN.I.265): 4139: 4125: 4121: 4113: 4108:Kālāma Sutta 4106: 4104: 4099: 4091: 4087: 4079: 4058: 4037: 4027: 4018:Epistemology 4011: 4006:) about the 4003: 3995: 3970: 3965: 3962:about self: 3956:Soattā Sūtra 3955: 3951: 3943: 3933: 3927: 3922: 3914: 3892: 3874: 3852: 3839: 3829: 3827: 3820: 3813: 3788: 3776: 3766: 3761: 3753: 3741: 3729: 3716:argued that 3712: 3709:Self-concept 3690: 3686: 3651:arises from 3602: 3597: 3578: 3573: 3554: 3549: 3533: 3483: 3478: 3452: 3410: 3393: 3389: 3361: 3355: 3338: 3330: 3310: 3302: 3296: 3291: 3288:sense organs 3283: 3275: 3257: 3256: 3249: 3239: 3233: 3232:, and right 3221: 3209: 3201: 3195: 3184: 3178: 3172: 3141: 3137: 3135: 3121: 3117: 3107: 3092:Schmithausen 3089: 3074: 3068: 3065:Mahāsāṃghika 3058: 3048: 3040: 3034: 3020: 3010: 3000: 2989: 2981: 2978:impermanence 2973: 2956: 2949: 2934: 2916: 2882: 2880: 2865: 2847: 2843: 2833: 2815: 2807: 2799: 2789: 2768: 2762: 2651:Vibhajyavāda 2603:Sarvāstivāda 2592:Vātsīputrīya 2539:Mahāsāṃghika 2422:Early sangha 2280: 2273: 2269: 2265: 2261: 2251: 2222: 2199: 2171: 2100:Edward Conze 2098: 2053:Sarvāstivāda 2026: 1998:sense organs 1988: 1956:epistemology 1925: 1910: 1879: 1878: 1796:Philosophers 1704:Epistemology 1642: 1525:South Africa 1480:Contemporary 1429:Philosophies 1293: 1223:D. T. Suzuki 1183:Ledi Sayadaw 1085:Śāntarakṣita 1020:Chandrakirti 1005:Buddhapālita 970:Saṃghabhadra 734:Vibhajyavāda 710: 356:Merit making 345: 321:Three Jewels 261:Buddhavacana 191:Impermanence 179:Dharma wheel 28: 18: 17502:Panpsychism 17497:Rationalism 17472:Metaphysics 16948:Objectivism 16887:Neo-Marxism 16849:Continental 16759:Meta-ethics 16739:Coherentism 16644:Hegelianism 16581:Rationalism 16541:Natural law 16521:Materialism 16447:Historicism 16417:Determinism 16308:Navya-Nyāya 16083:Sautrāntika 16078:Pudgalavada 16014:Vaisheshika 15867:Presocratic 15767:Renaissance 15706:Physicalism 15691:Materialism 15597:Normativity 15582:Objectivism 15567:Emergentism 15557:Behaviorism 15506:Metaphysics 15472:Determinism 15411:Rationalism 15197:Vivartavada 15087:Rājamaṇḍala 15042:Paramananda 14842:Apauruṣheyā 14837:Anupalabdhi 14696:Vivekananda 14661:Dharmakirti 14621:Buddhaghosa 14611:Yājñavalkya 14418:Jain Agamas 14413:Hindu texts 14292:Navya-Nyāya 14228:Svatantrika 14223:Sautrāntika 14112:Vaisheshika 13762:Dharma talk 13591:Asalha Puja 13387:Eschatology 13190:Switzerland 13170:New Zealand 13098:Middle East 13007:Philippines 12927:Afghanistan 12732:Bodhidharma 12717:Buddhaghosa 12637:Householder 12547:Monasticism 12500:Bodhisattva 12355:Prostration 12308:Mindfulness 12236:Anapanasati 12219:Kammaṭṭhāna 12016:Korean Seon 11956:Asura realm 11951:Human realm 11891:Ten Fetters 11846:Parinirvana 11748:Uppalavanna 11713:Mahākaccana 11698:Mahākassapa 11630:Kṣitigarbha 11625:Ākāśagarbha 11522:Suddhodāna 11467:Four sights 11394:Foundations 11310:archive.org 11139:, Routledge 10933:Web Archive 9926:Dharmakirti 8871:tradition, 8786:10 February 8541:Vetter 1988 8368:2008. p. 31 7959:(quoted in 7604:Joanna Macy 7549:Gary Snyder 7537:Romanticism 7525:D.T. Suzuki 7374:Yang Rensan 7187:nirmāṇakāya 7094:Garbhadhatu 7051:Lotus Sutra 6914:Dharmadhatu 6896:Indra's net 6775:Lotus Sutra 6552:Dharmakirti 6495:svatantrika 6474:Dharmakirti 6470:Candrakirti 6262:Mikyö Dorje 6218:svatantrika 6195:Dharmakirti 6096:Jñānasiddhi 6084:Guhyasiddhi 6080:Buddhaguhya 5957:sexual yoga 5780:metaphysics 5769:buddhadhātu 5667:Jñānagarbha 5457:Dharmottara 5442:Sautrantika 5434:pramāṇavāda 5414:Dharmakīrti 5150:Bhāvaviveka 5120:Candrakīrti 5005:Heart Sutra 4984:) states: 4850:bodhisattva 4831:Vikramasila 4772:Kathavatthu 4734:presentists 4719:Sautrantika 4691:Buddhaghosa 4603:Mahāvibhāṣa 4598:Dharmatrata 4565:Buddhaghosa 4546:pudgalavada 4521:Kathāvatthu 4480:nominalists 4340:Meta-ethics 4315:metaphysics 4303:Dharmakirti 4197:coherentism 4183:. However, 4118:rationalism 4092:Sabba Sutta 3905:∴ There is 3804:∴ There is 3335:clearly see 3230:mindfulness 2780:and in the 2634:Sautrāntika 2607:(Haimavata) 2588:Pudgalavada 2577:(Haimavata) 2561:Bahuśrutīya 2449:Mahakasyapa 2217:Sautrāntika 2158:Sautrāntika 2146:bodhisattva 2061:Sautrāntika 1984:soteriology 1964:metaphysics 1912:parinirvāṇa 1719:Metaphysics 1634:By religion 1490:Continental 1470:Renaissance 1160:Mikyö Dorje 1080:Jñānagarbha 1000:Dharmakirti 985:Buddhadatta 980:Buddhaghosa 784:Pramāṇavāda 754:Pudgalavada 749:Sautrāntika 591:New Zealand 446:Bodhisattva 431:Four Stages 386:Monasticism 366:Mindfulness 336:Perfections 266:Early Texts 17534:Categories 17416:Subjective 17247:Amerindian 17154:Australian 17093:Vietnamese 17073:Indonesian 16622:Kantianism 16571:Positivism 16561:Pragmatism 16536:Naturalism 16516:Liberalism 16494:Subjective 16432:Empiricism 16336:Avicennism 16281:Bhedabheda 16165:East Asian 16088:Madhyamaka 16068:Abhidharma 15934:Pyrrhonism 15701:Nominalism 15696:Naturalism 15625:Skepticism 15615:Relativism 15605:Absolutism 15534:Naturalism 15444:Deontology 15416:Skepticism 15401:Naturalism 15391:Empiricism 15355:Aesthetics 15259:Philosophy 15147:Svātantrya 15037:Paramatman 14992:Kshetrajna 14967:Ishvaratva 14907:Cittabhumi 14902:Chidabhasa 14852:Asiddhatva 14772:Abhasavada 14746:Guru Nanak 14681:Vasubandhu 14507:Upanishads 14501:Tirukkuṟaḷ 14460:Panchadasi 14265:Bhedabheda 14213:Madhyamaka 14053:Monotheism 13879:Psychology 13859:Gnosticism 13847:Comparison 13842:Influences 13824:Comparison 13707:Bhavacakra 13665:Kushinagar 13640:Pilgrimage 13586:Māgha Pūjā 13541:Bodhi Tree 13357:Buddhology 13347:Abhidharma 13339:Philosophy 13272:Menander I 13140:Costa Rica 13091:Uzbekistan 12932:Bangladesh 12886:Dhammapada 12870:Pali Canon 12832:Ajahn Chah 12812:Dalai Lama 12712:Kumārajīva 12707:Vasubandhu 12682:The Buddha 12590:Zen master 12525:Sakadagami 12505:Buddhahood 12436:Pratimokṣa 12251:Shikantaza 12207:Meditation 12182:Deity yoga 12053:Madhyamaka 11946:Deva realm 11841:Mindstream 11791:Bodhicitta 11703:Aṅgulimāla 11570:Devadatta 11546:Yaśodharā 11449:The Buddha 11439:Middle Way 11213:17 January 9699:"Āryadeva" 9545:Williams, 8942:Upanishads 8918:SUNY Press 8737:tout court 8483:Mitchell, 8039:2002018456 7974:References 7939:Dhammapala 7886:Mindstream 7881:Madhyamaka 7794:Middle Way 7755:asceticism 7737:David Hume 7715:Pyrrhonism 7699:Pyrrhonism 7683:See also: 7420:Buddhadasa 7223:Womb Realm 7167:Dharmakaya 7121:Mantrayana 7068:Shobogenzo 7015:Five Ranks 6987:, and the 6910:Cheng-guan 6876:yuganaddha 6807:Buddhahood 6790:two truths 6644:, and his 6618:Longchenpa 6566:universals 6509:two truths 6491:Madhyamaka 6466:Prasaṅgika 6462:Dalai Lama 6356:Buddhahood 6254:Tsongkhapa 6250:Longchenpa 6214:prasangika 6187:Kamalaśīla 6146:Tsongkhapa 6142:Longchenpa 6119:Tang China 6111:Vajrabodhi 6092:Indrabhuti 6069:deity yoga 6065:Buddhahood 5931:Madhyamaka 5920:, and the 5813:Paramārtha 5809:Fóxìng lùn 5757:cataphatic 5725:Sthiramati 5687:Kamalaśīla 5683:Haribhadra 5634:Paramārtha 5571:Guṇabhadra 5567:Paramartha 5559:Śīlabhadra 5551:Sthiramati 5526:universals 5508:nominalism 5500:svalakṣaṇa 5469:Ratnakīrti 5448:developed 5412:–540) and 5410: 480 5361:Sthiramati 5355:and their 5316:Vasubandhu 5269:Vasubandhu 5245:Abhidharma 5241:Vasubandhu 5208:Kumārajīva 5204:Kumārajīva 5164: 578 5157: 500 5135:Shantideva 5127: 650 5061:). In the 5045:Madhyamaka 5043:) and the 5034: 150 5020:Buddhahood 4974:Thus, the 4953:nominalism 4903:Madhyamaka 4867:Madhyamaka 4788:perception 4780:Buddhagosa 4715:Vasubandhu 4637:Śubhagupta 4628:eternalism 4594:Vaibhāṣika 4573:Atthakatha 4533: 327 4472:universals 4426:Abhidharma 4419:Abhidharma 4407:tout court 4368:Eudaimonia 4227:Pāli Canon 4219:liberation 4181:pragmatism 4179:a form of 4124:). In the 4072:the senses 4068:empiricism 4050:right view 4032:recognize 3848:empiricist 3819:, such as 3769:empiricist 3574:perception 3369:Pali Canon 3315:meditation 3126:liberation 3100:Bronkhorst 3051:Pāli Canon 2887:eternalism 2854:asceticism 2846:). In the 2830:Middle Way 2728:The Buddha 2669:Mahīśāsaka 2644:Vaibhāṣika 2619:Mahīśāsaka 2383:Abhidharma 2378:Prātimokṣa 2344:Scriptures 2288:meditation 2237:Mādhyamaka 2213:Mādhyamaka 2154:Mādhyamaka 2127:Abhidharma 2077:Middle Way 2065:Vaibhāṣika 2057:Mādhyamaka 2041:Abhidharma 1727:Aesthetics 1416:Categories 1358:Philosophy 1248:Buddhadasa 1145:Longchenpa 1105:Ratnakīrti 1090:Haribhadra 1025:Shantideva 990:Dhammapāla 965:Vasubandhu 960:Harivarman 877:Middle Way 847:Abhidharma 774:Madhyamaka 744:Vaibhāṣika 728:Traditions 464:Traditions 401:Pilgrimage 341:Meditation 301:Post-canon 281:Pāli Canon 211:Middle Way 108:The Buddha 29:mahāvihāra 17456:Political 17451:Practical 17421:Objective 17126:Pakistani 17088:Taiwanese 17035:Ethiopian 17008:By region 16994:By region 16809:Scientism 16804:Systemics 16664:Spinozism 16591:Socialism 16526:Modernism 16489:Objective 16397:Anarchism 16331:Averroism 16220:Christian 16172:Neotaoism 16143:Zurvanism 16133:Mithraism 16128:Mazdakism 15899:Cyrenaics 15826:Logicians 15459:Free will 15421:Solipsism 15368:Formalism 15007:Mithyatva 14897:Chaitanya 14892:Catuṣkoṭi 14857:Asatkalpa 14832:Anavastha 14807:Aishvarya 14726:Sakayanya 14721:Sadananda 14686:Gaudapada 14671:Nagarjuna 14626:Patañjali 14442:Principal 14424:Kamasutra 14218:Yogachara 14137:Raseśvara 13947:Festivals 13927:Buddhists 13889:Theosophy 13692:Symbolism 13682:Hama yumi 13655:Bodh Gaya 13422:Socialism 13397:Evolution 13372:Economics 13210:Venezuela 13125:Australia 13120:Argentina 13044:Sri Lanka 13039:Singapore 12957:Indonesia 12919:Countries 12860:Tripiṭaka 12822:Ajahn Mun 12697:Nagarjuna 12692:Aśvaghoṣa 12575:Anagārika 12570:Śrāmaṇerī 12565:Śrāmaṇera 12560:Bhikkhunī 12520:Sotāpanna 12409:Passaddhi 12350:Offerings 12325:Nekkhamma 12202:Iddhipada 12122:Practices 12092:Theravada 12065:Vajrayana 12058:Yogachara 12028:Pure Land 11941:Six Paths 11928:Cosmology 11708:Anuruddha 11683:Sāriputta 11673:Kaundinya 11665:Disciples 11640:Vajrapāṇi 11492:Footprint 11457:Tathāgata 11203:162929573 10969:24 August 10943:24 August 10747:cite book 10497:24 August 10338:1076-9005 10262:24 August 10045:1529-1898 9771:ignored ( 9761:cite book 9751:24 August 9709:24 August 9596:13 August 9571:13 August 8690:643092515 8682:1095-5054 8099:871820156 8031:0169-9377 7965:The Guide 7941:, on the 7935:Theravāda 7787:Heidegger 7761:, 1818). 7655:David Loy 7494:Masao Abe 7370:Yogachara 7340:Pure Land 7323:, 1988), 7273:Sri Lanka 7175:Vairocana 7102:Vairocana 6697:defended 6499:emptiness 6420:Tāranātha 6371:not empty 6073:pantheism 5980:sexuality 5894:Vajrayāna 5864:emptiness 5853:anutpanna 5784:emptiness 5765:Tathāgata 5753:apophatic 5630:treatise. 5592:syncretic 5486:pratyaksa 5338:parsimony 5330:wet dream 5210:'s pupil 5193:svatantra 5087:causation 5027:Nāgārjuna 4961:knowledge 4889:schools. 4695:Theravāda 4569:Theravada 4554:Sri Lanka 4541:khāṇavāda 4516:Theravāda 4508:Theravada 4468:substance 4273:awakeness 4234:questions 4211:awakening 4164:pragmatic 4000:ignorance 3598:formation 3411:mahābhūta 3339:vipassanā 3299:ignorance 3246:ignorance 3206:ignorance 2970:suffering 2955:The four 2812:knowledge 2662:Kāśyapīya 2656:Theravāda 2612:Kāśyapīya 2596:Saṃmitīya 2583:Sthaviras 2469:Devadatta 2434:Sāriputta 2398:Mahāvastu 2358:Tripiṭaka 2006:skeptical 1948:cosmology 1940:East Asia 1936:Sri Lanka 1819:Logicians 1814:Ethicists 1772:Political 1732:Education 1653:Christian 1648:Confucian 1547:Indonesia 1501:By region 1439:By period 1273:Ju Mipham 1243:Ñāṇananda 1218:Masao Abe 1010:Bhāviveka 950:Nagarjuna 902:Suffering 867:Emptiness 789:Vajrayana 779:Yogachara 739:Theravāda 611:Sri Lanka 601:Singapore 556:Indonesia 496:Vajrayāna 471:Theravāda 426:Awakening 314:Practices 271:Tripiṭaka 241:Cosmology 216:Emptiness 196:Suffering 17411:Platonic 17401:Monistic 17386:Canadian 17369:Absolute 17355:Idealism 17312:Category 17267:Yugoslav 17257:Romanian 17164:Scottish 17149:American 17078:Japanese 17058:Buddhist 17040:Africana 17030:Egyptian 16872:Feminist 16794:Rawlsian 16789:Quietism 16687:Analytic 16639:Krausism 16546:Nihilism 16511:Kokugaku 16474:Absolute 16469:Idealism 16457:Humanism 16245:Occamism 16212:European 16157:Medieval 16103:Yogacara 16063:Buddhist 16056:Syādvāda 15939:Stoicism 15904:Cynicism 15892:Sophists 15887:Atomists 15882:Eleatics 15821:Legalism 15762:Medieval 15686:Idealism 15640:Ontology 15620:Nihilism 15524:Idealism 15282:Branches 15271:Branches 15172:Tanmatra 15167:Tajjalan 15157:Syādvāda 15057:Pradhana 15032:Padārtha 14997:Lakshana 14942:Ekagrata 14787:Adrishta 14782:Adarsana 14760:Concepts 14741:Mahavira 14706:Ramanuja 14656:Chanakya 14591:Avatsara 14586:Valluvar 14526:Vedangas 14340:Gandhism 14243:Medieval 14192:Syādvāda 14177:Charvaka 14149:Pāṇiniya 14043:Idealism 13965:Category 13894:Violence 13864:Hinduism 13812:Sanskrit 13767:Hinayana 13752:Amitābha 13712:Swastika 13581:Uposatha 13571:Holidays 13556:Calendar 13402:Humanism 13240:Kanishka 13230:Timeline 13054:Thailand 13022:Kalmykia 13017:Buryatia 13002:Pakistan 12987:Mongolia 12982:Maldives 12977:Malaysia 12942:Cambodia 12807:Shamarpa 12802:Nichiren 12752:Xuanzang 12687:Nagasena 12605:Rinpoche 12335:Pāramitā 12177:Devotion 12097:Navayana 12085:Dzogchen 12048:Nichiren 11996:Mahayana 11988:Branches 11866:Saṅkhāra 11615:Mañjuśrī 11572:(cousin) 11564:(cousin) 11532:(mother) 11524:(father) 11512:Miracles 11462:Birthday 11379:Glossary 11352:Buddhism 11147:(1993), 11114:Archived 11096:5 August 11034:Archived 10836:Archived 10739:21035153 10302:, p. 262 9634:16 April 9173:Archived 8936:24174772 8885:monistic 8877:Absolute 8749:skandhas 8741:Brahmins 8732:skandhas 8694:Archived 8485:Buddhism 8231:Archived 8155:New York 8109:20 March 8103:Archived 7805:See also 7746:skandhas 7595:and the 7407:, whose 7354:Yin Shun 7219:Shunyata 7211:non-dual 7142:and the 7059:Soto Zen 7047:Nichiren 7003:, a key 6993:subitism 6922:idealism 6798:Absolute 6794:danzhong 6712:rangtong 6699:Shentong 6626:Dzogchen 6614:Dzogchen 6525:svabhava 6504:svabhava 6397:and the 6342:Yogacara 6338:shentong 6323:suchness 6235:prapañca 5992:states: 5976:feminine 5961:mandalas 5935:Yogacara 5801:not-self 5579:Xuanzang 5438:Yogacara 5346:svabhava 5289:Idealism 5277:and the 5232:Yogācāra 5226:Yogācāra 5212:Sengzhao 5189:prasanga 5116:Āryadeva 5107:svabhāva 5071:svabhava 4945:shunyata 4921:Dunhuang 4871:Yogācāra 4835:Vallabhi 4819:Mahāyāna 4813:Mahāyāna 4741:ontology 4663:shunyata 4652:svabhava 4620:svabhava 4452:paññatti 4325:misology 4320:a priori 4246:the self 4238:avyākṛta 4168:salvific 4132:Brahmins 4114:anussava 3989:monistic 3930:non-self 3855:non-self 3726:the self 3605:saṅkhāra 3534:cetasika 3345:Non-self 3327:non-self 3057:and the 2986:non-self 2862:hedonism 2556:Gokulika 2393:Avadanas 2326:Buddhism 2315:a series 2292:rational 2207:and had 2166:Yogācāra 2123:Mahāyāna 2073:Yogācāra 1968:ontology 1891:Buddhism 1777:Religion 1762:Ontology 1742:Language 1696:Branches 1643:Buddhist 1598:American 1520:Ethiopia 1485:Analytic 1465:Medieval 1406:Glossary 1391:Contents 1198:Yin Shun 1040:Xuanzang 1030:Sengzhao 955:Aryadeva 945:Nagasena 892:Svabhava 857:Not-self 809:Dzogchen 804:Zen/Chán 769:Mahayana 703:a series 701:Part of 621:Thailand 581:Mongolia 576:Malaysia 541:Cambodia 506:Navayana 486:Hinayana 481:Mahāyāna 391:Lay life 221:Morality 201:Not-self 159:Concepts 118:Councils 103:Timeline 75:Glossary 57:Buddhism 49:a series 47:Part of 27:Nalanda 17560:Nāstika 17396:Italian 17374:British 17262:Russian 17231:Spanish 17226:Slovene 17216:Maltese 17211:Italian 17191:Finland 17159:British 17141:Western 17131:Turkish 17116:Islamic 17111:Iranian 17063:Chinese 17050:Eastern 17017:African 16964:more... 16649:Marxism 16479:British 16422:Dualism 16318:Islamic 16276:Advaita 16266:Vedanta 16240:Scotism 16235:Thomism 16177:Tiantai 16120:Persian 16108:Tibetan 16098:Śūnyatā 16039:Cārvāka 16029:Ājīvika 16024:Mīmāṃsā 16004:Samkhya 15919:Academy 15872:Ionians 15846:Yangism 15803:Chinese 15794:Ancient 15757:Western 15752:Ancient 15711:Realism 15668:Reality 15658:Process 15539:Realism 15519:Dualism 15514:Atomism 15396:Fideism 15217:More... 15187:Upekkhā 15182:Uparati 15162:Taijasa 15137:Śūnyatā 15107:Saṃsāra 15102:Samadhi 15067:Prakṛti 15022:Nirvāṇa 14972:Jivatva 14962:Ikshana 14917:Devatas 14887:Bhumika 14877:Brahman 14867:Avyakta 14812:Akrodha 14792:Advaita 14751:More... 14646:Jaimini 14550:More... 14260:Advaita 14250:Vedanta 14208:Śūnyatā 14167:Ājīvika 14159:Nāstika 14127:Vedanta 14122:Mīmāṃsā 14102:Samkhya 14082:Ancient 14038:Atomism 14033:Atheism 13942:Temples 13922:Buddhas 13884:Science 13874:Judaism 13869:Jainism 13787:Lineage 13747:Abhijñā 13717:Thangka 13660:Sarnath 13645:Lumbini 13566:Funeral 13561:Cuisine 13437:Culture 13412:Reality 13362:Creator 13352:Atomism 13222:History 13195:Ukraine 13155:Germany 13074:Senegal 13064:Vietnam 12992:Myanmar 12792:Shinran 12782:Karmapa 12757:Shandao 12727:Dignāga 12652:Śrāvaka 12632:Donchee 12627:Kappiya 12585:Sayadaw 12555:Bhikkhu 12530:Anāgāmi 12487:Nirvana 12453:Samadhi 12340:Paritta 12281:Tonglen 12276:Mandala 12231:Smarana 12212:Mantras 12160:Upekkha 12130:Bhavana 12080:Shingon 12033:Tiantai 11886:Tathātā 11876:Śūnyatā 11871:Skandha 11861:Saṃsāra 11856:Rebirth 11831:Kleshas 11821:Indriya 11723:Subhūti 11608:Guanyin 11562:Ānanda 11554:Rāhula 11434:Nirvana 11374:Outline 11288:, BRILL 11128:Sources 8954:Brahman 8873:Brahman 8831:(ed.). 8745:Brahman 8700:24 June 8662:(ed.). 8459:p. 114. 7953:pramāṇa 7799:ditthis 7773:papañca 7733:Nirvana 7460:Myanmar 7199:hongaku 7183:mantras 7171:hosshin 7160:Trikaya 7129:Shingon 7117:Zhenyan 7104:Buddha. 7098:mandala 7041:). The 7023:Caodong 6997:Shenhui 6983:), the 6891:dharmas 6822:Zhanran 6770:ekayana 6759:Tiantai 6753:Tiantai 6707:Nyingma 6622:Nyingma 6600:Nyingma 6582:Gorampa 6532:Gorampa 6521:Nirvana 6430:to the 6408:Nyingma 6383:samsara 6364:buddha 6303:Nyingma 6295:realism 6258:Gorampa 6123:Yi Xing 6061:nirvana 6047:Bus-ton 6043:samadhi 5953:alcohol 5949:mantras 5902:Tantric 5803:in the 5563:Nalanda 5504:atomism 5492:anumāṇa 5481:pramana 5426:Tibetan 5418:pramana 5403:Dignāga 5220:Hyegwan 5180:pramana 5175:Dignaga 5101:śūnyatā 5075:essence 4965:essence 4919:) from 4883:Tiantai 4855:samsara 4827:Nalanda 4648:Caitika 4624:essence 4608:realism 4448:dharmas 4432:dharmas 4399:akusala 4395:nirvana 4364:Nirvana 4255:nirvāṇa 4136:Brahman 4100:avisaya 4096:noumena 4080:āyatanā 4038:pramāṇa 3973:Brahman 3948:Brahman 3907:no self 3893:skandhā 3844:chariot 3840:skandhā 3806:no self 3789:skandhā 3777:skandhā 3730:anātman 3660:Contact 3550:feeling 3484:viññāna 3449:contact 3392: ( 3331:anātman 3292:āyatana 3280:Craving 3259:Nirvāṇa 3251:saṃsāra 3241:nirvāṇa 3235:samādhi 3222:nirodhā 3198:craving 3042:Nirvāṇa 3035:saṃsāra 3027:rebirth 3001:skandhā 2984:), and 2958:dhyānas 2872:fasting 2867:Śramaṇa 2791:nirvāṇa 2778:Nikayas 2770:Śramaṇa 2573:Caitika 2409:Kangyur 2388:Jatakas 2363:Nikayas 2312:Part of 2262:pramāṇa 2229:Sāṃkhya 2022:rebirth 1882:is the 1782:Science 1737:History 1663:Islamic 1623:Russian 1618:Italian 1603:British 1593:Western 1586:Iranian 1562:Vietnam 1537:Chinese 1510:African 1448:Ancient 1411:History 1396:Outline 1150:Gorampa 1135:Dolpopa 1125:Rongzom 995:Dignāga 912:Nirvana 794:Tiāntāi 631:Vietnam 586:Myanmar 501:Tibetan 491:Chinese 419:Nirvāṇa 236:Saṃsāra 231:Rebirth 96:History 85:Outline 17431:Indian 17391:German 17381:Actual 17221:Polish 17201:German 17196:French 17181:Danish 17171:Canada 17121:Jewish 17083:Korean 17068:Indian 16610:People 16531:Monism 16484:German 16452:Holism 16385:Modern 16363:Jewish 16286:Dvaita 16259:Indian 16182:Huayan 16034:Ajñana 15991:Indian 15856:Greco- 15841:Taoism 15831:Mohism 15777:Modern 15744:By era 15733:By era 15648:Action 15529:Monism 15449:Virtue 15431:Ethics 15192:Utsaha 15142:Sutram 15132:Sthiti 15127:Sphoṭa 15097:Sakshi 15082:Puruṣa 15062:Prajna 15027:Niyama 14987:Kasaya 14932:Dravya 14922:Dharma 14882:Bhuman 14872:Bhrama 14827:Ananta 14822:Anatta 14817:Aksara 14802:Ahimsa 14777:Abheda 14767:Abhava 14716:Raikva 14636:Kapila 14631:Kanada 14328:Modern 14302:Shaiva 14270:Dvaita 14172:Ajñana 14132:Shaiva 14090:Āstika 14073:Moksha 14026:Topics 13937:Sutras 13932:Suttas 13797:Siddhi 13782:Koliya 13757:Brahmā 13672:Poetry 13618:Mantra 13608:Kasaya 13480:Pagoda 13460:Kyaung 13455:Vihāra 13450:Temple 13392:Ethics 13235:Ashoka 13185:Sweden 13180:Poland 13175:Norway 13165:Mexico 13150:France 13135:Canada 13130:Brazil 13069:Africa 13049:Taiwan 13012:Russia 12937:Bhutan 12897:Vinaya 12777:Naropa 12767:Saraha 12702:Asanga 12458:Prajñā 12367:Refuge 12330:Nianfo 12291:Tertön 12286:Tantra 12271:Ganana 12261:Tukdam 12187:Dhyāna 12155:Mudita 12150:Karuṇā 12043:Risshū 12038:Huayan 11971:Naraka 11911:Anattā 11906:Dukkha 11901:Anicca 11806:Dharma 11758:Channa 11693:Ānanda 11678:Assaji 11645:Skanda 11548:(wife) 11517:Family 11497:Relics 11422:Sangha 11417:Dharma 11412:Buddha 11274: 11229: 11201: 11026: 10992: 10828: 10737: 10727: 10469: 10425: 10404: 10383: 10336: 10085: 10043: 9742: 9529: 9402:p. 15. 9259: 9051: 9022:view." 8934: 8924: 8865:Hindus 8855: 8837:Boston 8688: 8680: 8289: 8271:Oxford 8237:30 May 8223: 8203:Oxford 8173: 8151:London 8097: 8087: 8037: 8029: 8019: 8001:Boston 7997:Leiden 7949:pamāṇa 7703:Pyrrho 7578:, and 7372:), by 7366:Taiwan 7201:) and 7179:mudras 7169:(Jpn: 7133:Huiguo 7073:Chinul 7011:Huayan 6980:Wéishí 6974:Sānlùn 6937:Wonhyo 6933:Hwaeom 6902:Fazang 6872:Huayan 6864:Fazang 6848:Huayan 6838:Saicho 6834:Tendai 6783:holism 6656:tantra 6638:, the 6630:Tantra 6391:, the 6334:Jonang 6260:, and 6226:gnosis 6222:reason 6088:Saraha 6063:) and 5997:known. 5826:śāstra 5522:Isvara 5420:) and 5265:Asanga 5247:, the 5216:Jizang 5200:Sānlùn 5133:; and 5109:sunyam 5095:anatta 5079:dravya 4969:mirage 4879:Huayan 4833:, and 4755:monism 4711:sutras 4659:Śāstra 4287:Dharma 4285:. The 4278:Dharma 4269:Epoché 4217:) and 4088:sabbam 4012:prajña 4004:avidyā 3754:duḥkha 3703:Anattā 3680: 3629: 3624: 3617: 3612: 3594: 3589: 3584: 3570: 3565: 3560: 3555:vedanā 3546: 3541: 3527: 3516: 3514: 3512: 3502: 3500: 3498: 3496: 3489: 3475: 3453:phassa 3444: 3441: 3431: 3428: 3423: 3418: 3402: 3381: 3376: 3352: 3311:prajña 3303:avidyā 3210:avidyā 3204:) and 3186:duḥkha 3142:accept 3138:reject 3122:dhyāna 3118:prajña 3098:, and 3096:Vetter 2990:anattā 2982:anicca 2974:duḥkha 2935:duḥkha 2817:prajña 2800:duḥkha 2782:Āgamas 2501:Ashoka 2454:Ānanda 2368:Āgamas 2324:Early 2270:tuleti 2194:, and 2164:, and 2133:. The 2043:, the 2020:, and 1982:, and 1978:, the 1974:, the 1952:ethics 1709:Ethics 1678:Taoist 1673:Jewish 1613:German 1608:French 1542:Indian 1475:Modern 1060:Wonhyo 1050:Fazang 1035:Jizang 975:Asanga 852:Ahimsa 821:Themes 799:Huayan 616:Taiwan 596:Russia 536:Brazil 531:Bhutan 451:Buddha 371:Wisdom 154:Dharma 17362:Forms 17252:Aztec 17206:Greek 17186:Dutch 17176:Czech 17025:Bantu 16462:Anti- 16009:Nyaya 15999:Hindu 15859:Roman 15653:Event 15295:Logic 15207:Yamas 15202:Viraj 15177:Tyāga 15112:Satya 15012:Mokṣa 14982:Karma 14937:Dhrti 14862:Ātman 14847:Artha 14651:Vyasa 14531:Vedas 14512:Minor 14359:Texts 14107:Nyaya 14098:Hindu 14068:Artha 14048:Logic 13909:Lists 13777:Kalpa 13772:Iddhi 13635:Music 13630:Mudra 13596:Vassa 13576:Vesak 13546:Budai 13492:Candi 13475:Stupa 13407:Logic 13160:Italy 13059:Tibet 12997:Nepal 12967:Korea 12962:Japan 12952:India 12947:China 12892:Sutra 12847:Texts 12797:Dōgen 12787:Hōnen 12772:Atiśa 12737:Zhiyi 12647:Achar 12615:Tulku 12610:Geshe 12595:Rōshi 12580:Ajahn 12535:Arhat 12495:Bodhi 12465:Vīrya 12382:Sacca 12377:Satya 12372:Sādhu 12360:Music 12303:Merit 12296:Terma 12256:Zazen 12192:Faith 12145:Mettā 11826:Karma 11786:Bardo 11753:Asita 11743:Khema 11733:Upāli 11718:Nanda 11556:(son) 11530:Māyā 11507:Films 11384:Index 11199:S2CID 11185:, 3, 11170:(PDF) 11163:(PDF) 11062:2008. 11037:(PDF) 11016:(PDF) 10839:(PDF) 10822:(PDF) 10780:>. 9478:>. 9075:(PDF) 8950:Atman 8730:five 8658:. In 8468:See: 8406:(PDF) 8383:(PDF) 7897:Notes 7336:Taixu 7125:Kūkai 7063:Dogen 6949:Kegon 6945:Japan 6929:Korea 6766:Zhiyi 6746:Zhiyi 6652:rigpa 6548:Sakya 6539:Sakya 6458:Gelug 6438:Gelug 6432:Gelug 6428:Tibet 6416:Atman 6412:Kagyu 6369:) is 6366:jñana 6299:Kagyu 6291:Gelug 6273:Sakya 6169:Tibet 6165:Samye 6134:Tibet 6127:Kūkai 6031:prana 6019:taboo 5944:upaya 5797:atman 5793:atman 5713:alika 5709:satya 5705:ākāra 5659:Bihar 5534:atman 5530:Vedas 5518:Hindu 5422:logic 5357:karma 5122:(600– 5083:bhava 4933:Nagas 4843:upaya 4764:ksana 4496:Aśoka 4464:Nyaya 4387:Jains 4356:karma 4250:ātman 4223:mokṣa 4215:bodhi 4122:takka 4042:Vedas 3944:ātman 3875:ātman 3762:mokṣa 3742:ātman 3579:sañña 3284:taṇhā 3202:taṇhā 3109:karma 3022:Karma 2950:mokṣa 2858:Jains 2808:ātman 2459:Upāli 2354:(EBT) 2033:Jaina 2029:Hindu 2018:karma 1960:logic 1714:Logic 1658:Hindu 1557:Korea 1552:Japan 1515:Egypt 1401:Lists 1193:Taixu 1095:Atiśa 1075:Dōgen 1070:Kūkai 1065:Jinul 1045:Zhiyi 872:Karma 626:Tibet 566:Korea 561:Japan 551:India 546:China 511:Newar 436:Arhat 226:Karma 80:Index 17477:Idea 16353:Sufi 16187:Chan 16046:Jain 16019:Yoga 15549:Mind 15489:Hard 15477:Hard 15212:Yoga 14977:Kama 14957:Idam 14952:Hitā 14947:Guṇa 14912:Dāna 14797:Aham 14201:and 14182:Jain 14117:Yoga 14063:Kama 13807:Pāḷi 13792:Māra 13702:Flag 13103:Iran 13027:Tuva 12972:Laos 12600:Lama 12448:Śīla 12416:Śīla 12404:Pīti 12394:Sati 12345:Puja 12266:Koan 12172:Dāna 11763:Yasa 11650:Tārā 11272:ISBN 11227:ISBN 11215:2016 11098:2006 11024:ISBN 10990:ISBN 10971:2024 10945:2024 10826:ISBN 10753:link 10735:OCLC 10725:ISBN 10499:2024 10467:ISBN 10423:ISBN 10402:ISBN 10381:ISBN 10334:ISSN 10264:2024 10083:ISBN 10041:ISSN 9773:help 9753:2024 9740:ISBN 9711:2024 9636:2015 9598:2024 9573:2024 9527:ISBN 9509:> 9257:ISBN 9049:ISBN 8952:and 8940:The 8932:OCLC 8922:ISBN 8863:For 8853:ISBN 8788:2019 8706:The 8702:2023 8686:OCLC 8678:ISSN 8287:ISBN 8239:2021 8221:ISBN 8171:ISBN 8153:and 8111:2024 8095:OCLC 8085:ISBN 8035:LCCN 8027:ISSN 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