Four Noble Truths - Knowledge

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in Buddhist terms, the same soteriological framework is shared by Hindus and Jains. (...) So embedded is this Indian soteriological framework in Buddhism that Buddhists might find it unintelligible that one would even consider questioning it. For to dispense with such key doctrines as rebirth, the law of kamma, and liberation from the cycle of birth and death would surely undermine the entire edifice of Buddhism itself. Yet for those who have grown up outside of Indian culture, who feel at home in a modernity informed by the natural sciences, to then be told that one cannot 'really' practise the dharma unless one adheres to the tenets of ancient Indian soteriology makes little sense. The reason people can no longer accept these beliefs need not be because they reject them as false, but because such views are too much at variance with everything else they know and believe about the nature of themselves and the world. They simply do not work anymore, and the intellectual gymnastics one needs to perform to make them work seem casuistic and, for many, unpersuasive. They are metaphysical beliefs, in that (like belief in God) they can neither be convincingly demonstrated nor refuted."

2058: 3148:: "Dukkha is often translated as "suffering". Suffering, however, represents only one aspect of dukkha, a term whose range of implications is difficult to capture with a single English word. Dukkha can be derived from the Sanskrit kha, one meaning of which is "the axle-hole of a wheel", and the antithetic prefix duå (= dus), which stands for "difficulty" or "badness". The complete term then evokes the image of an axle not fitting properly into its hole. According to this image, dukkha suggests "disharmony" or "friction". Alternatively dukkha can be related to the Sanskrit stha, "standing" or "abiding", combined with the same antithetic prefix duå. Dukkha in the sense of "standing badly" then conveys nuances of "uneasiness" or of being "uncomfortable". In order to catch the various nuances of "dukkha", the most convenient translation is "unsatisfactoriness", though it might be best to leave the term untranslated." 4292:

any serious seeker looking for a way beyond suffering. When, however, these seekers encounter the doctrine of rebirth, they often balk, convinced it just doesn't make sense. At this point, they suspect that the teaching has swerved off course, tumbling from the grand highway of reason into wistfulness and speculation. Even modernist interpreters of Buddhism seem to have trouble taking the rebirth teaching seriously. Some dismiss it as just a piece of cultural baggage, "ancient Indian metaphysics", that the Buddha retained in deference to the world view of his age. Others interpret it as a metaphor for the change of mental states, with the realms of rebirth seen as symbols for psychological archetypes. A few critics even question the authenticity of the texts on rebirth, arguing that they must be interpolations.

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is the affirmation of the reality of reincarnation and karma. The possibility of achieving nirvana is primarily a concern for Buddhist monastics, while the laity are more concerned with avoiding karma that would propel them to a miserable rebirth, and with accumulating meritorious karma that will lead to a favorable rebirth and, in the long run, to ultimate liberation. (...) As a direct result of their belief in the efficacy of karma, Theravada lay Buddhists commonly make offerings of food, goods, and money to the ordained Sangha. Such meritorious conduct is thought to lead to a better rebirth either for themselves or for their deceased loved ones, depending on how the merit is dedicated by the person who performs this service."

2488: 22: 7066: 1678:, the four truths are "four 'true things' or 'realities' whose nature, we are told, the Buddha finally understood on the night of his awakening." They function as "a convenient conceptual framework for making sense of Buddhist thought." According to K. R. Norman, probably the best translation is "the truth of the noble one (the Buddha)". It is a statement of how things are seen by a Buddha, how things really are when seen correctly. It is the truthful way of seeing. Through not seeing things this way, and behaving accordingly, we suffer. 1702:... the four noble truths are truly set apart within the body of the Buddha's teachings, not because they are by definition sacred, but because they are both a symbol and a doctrine and transformative within the sphere of right view. As one doctrine among others, the four noble truths make explicit the structure within which one should seek enlightenment; as a symbol, the four noble truths evoke the possibility of enlightenment. As both, they occupy not only a central but a singular position within the Theravada canon and tradition. 6125: 5033: 6055: 2187:

Buddha himself, in an unbroken chain of oral transmission, academic scholars have identified many such inconsistencies, and tried to explain them. Information of the oldest teachings of Buddhism, such as on the Four Noble Truths, has been obtained by analysis of the oldest texts and these inconsistencies, and are a matter of ongoing discussion and research. According to Schmithausen, three positions held by scholars of Buddhism can be distinguished regarding the possibility to retain knowledge of the oldest Buddhism:

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and related doctrines within traditional Buddhism, but the vipassana teachings in the West make no reference to traditional Theravada doctrines, instead they present only the pragmatic and experiential goals in the form of therapy for the audience's current lives. The creative interpretations are driven in part because the foundational premises of Buddhism do not make sense to audiences outside of Asia. According to Spiro, "the Buddhist message is not simply a psychological message", but an eschatological message.

3745:. According to Warder, c.q. his publisher: "This kernel of doctrine is presumably common Buddhism of the period before the great schisms of the fourth and third centuries BC. It may be substantially the Buddhism of the Buddha himself, although this cannot be proved: at any rate it is a Buddhism presupposed by the schools as existing about a hundred years after the parinirvana of the Buddha, and there is no evidence to suggest that it was formulated by anyone else than the Buddha and his immediate followers." 2971:, and not rebirth. Some Western interpreters have proposed what is sometimes referred to as "naturalized Buddhism". It is devoid of rebirth, karma, nirvana, realms of existence, and other concepts of Buddhism, with doctrines such as the Four Noble Truths reformulated and restated in modernistic terms. This "deflated secular Buddhism" stresses compassion, impermanence, causality, selfless persons, no Boddhisattvas, no nirvana, no rebirth, and a naturalist's approach to well-being of oneself and others. 3396:* Spiro: "The Buddhist message then, as I have said, is not simply a psychological message, i.e. that desire is the cause of suffering because unsatisfied desire produces frustration. It does contain such a message to be sure; but more importantly it is an eschatological message. Desire is the cause of suffering because desire is the cause of rebirth; and the extinction of desire leads to deliverance from suffering because it signals release from the Wheel of Rebirth." 3726:& Bhikkhu Brahmali, p. 4: "Most academic scholars of Early Buddhism cautiously affirm that it is possible that the EBTS contain some authentic sayings of the Buddha. We contend that this drastically understates the evidence. A sympathetic assessment of relevant evidence shows that it is very likely that the bulk of the sayings in the EBTS that are attributed to the Buddha were actually spoken by him. It is very unlikely that most of these sayings are inauthentic. 395: 3402:) or nirvana, represented the ultimate aim of Buddhist practice in the Abhidharma traditions: the state free from the conditions that created samsara. Nirvana was the ultimate and final state attained when the supramundane yogic path had been completed. It represented salvation from samsara precisely because it was understood to comprise a state of complete freedom from the chain of samsaric causes and conditions, i.e., precisely because it was unconditioned ( 13334: 3786:

teaching of the Buddha. Speculations about early and late teachings must be made relative to other passages in the Pali canon because of a lack of supporting extratextual evidence. Nonetheless, it is still possible to suggest a certain historical development of the four noble truths within the Pali canon. What we will find is a doctrine that came to be identified as the central teaching of the Buddha by the time of the commentaries in the fifth century C.E."

13345: 10743: 10730: 13633: 4087:"When wisdom is developed and cultivated according to the Fourth Noble Truth (the next to be taken up), it sees the secret of life, the reality of things as they are. When the secret is discovered, when the Truth is seen, all the forces which feverishly produce the continuity of saṃsāra in illusion become calm and incapable of producing any more karma-formations, because there is no more illusion, no more 'thirst' for continuity." 2135:... dependent arising is a phenomenon that lasts an instant; it is impermanent. Therefore, Birth and Death must be explained as phenomena within the process of dependent arising in everyday life of ordinary people. Right Mindfulness is lost during contacts of the Roots and surroundings. Thereafter, when vexation due to greed, anger, and ignorance is experienced, the ego has already been born. It is considered as one 'birth'". 976: 10720: 1687: 13623: 3885:

between the inner soul or self and the body. The inner self is unchangeable, and unaffected by actions. By insight into this difference, one was liberated. To equal this emphasis on insight, Buddhists presented insight into their most essential teaching as equally liberating. What exactly was regarded as the central insight "varied along with what was considered most central to the teaching of the Buddha."

4468:, pp. 295–297: "This, bhikkhus, is the noble truth that is the way leading to the ending of suffering. This is the eightfold path of the noble ones: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The Buddha taught the fourth truth, maarga (Pali, magga), the path that has eight parts, as the means to end suffering." 5004: 2468:("The Greater Discourse to Saccaka", Majjhima Nikaya 36) gives one of several versions of the Buddha's way to liberation. He attains the three knowledges, namely knowledge of his former lifes, knowledge of death and rebirth, and knowledge of the destruction of the taints, the Four Noble Truths. After going through the four dhyanas, and gaining the first two knowledges, the story proceeds: 4245:

aspects of such concepts as rebirth and nibbana, and of course very few of their students are celibate monks. Their focus is mainly on meditation practice and a kind of down-to-earth psychological wisdom. "As a result," one respected Vipassana teacher writes, "many more Americans of European descent refer to themselves as Vipassana students rather than as students of Theravada Buddhism."

2720:, the Buddha's teaching on the Four Noble Truths, has been the main reference that I have used for my practice over the years. It is the teaching we used in our monastery in Thailand. The Theravada school of Buddhism regards this sutta as the quintessence of the teachings of the Buddha. This one sutta contains all that is necessary for understanding the Dhamma and for enlightenment." 3279:

the Buddha finally understood on the night of his awakening. This is not to say that the Buddha's discourses do not contain theoretical statements of the nature of suffering, its cause, its cessation, and the path to its cessation, but these descriptions function not so much as dogmas of the Buddhist faith as a convenient conceptual framework for making sense of Buddhist thought."

2429:, which incorporated several essentially Protestant attitudes regarding religion, such as the emphasis on written texts. According to Gimello, Rahula's book is an example of this Protestant Buddhism, and "was created in an accommodating response to western expectations, and in nearly diametrical opposition to Buddhism as it had actually been practised in traditional Theravada." 4768: 4401:: "Although the term Four Noble Truths is well known in English, it is a misleading translation of the Pali term Chattari-ariya-saccani (Sanskrit: Chatvari-arya-satyani), because noble (Pali: ariya; Sanskrit: arya) refers not to the truths themselves but to those who recognize and understand them. A more accurate rendering, therefore, might be "four truths for the noble" "; 3544:, also spelled mokṣa, also called mukti, in Indian philosophy and religion, liberation from the cycle of death and rebirth (samsara). Derived from the Sanskrit word muc ("to free"), the term moksha literally means freedom from samsara. This concept of liberation or release is shared by a wide spectrum of religious traditions, including Hinduism, Buddhism, and Jainism. 2880:. At the intermediate level, one strives to a liberation from existence in samsara and the end of all suffering. At the highest level of motivation, one strives after the liberation of all living beings. In his commentary on the text, Tsenshap Serkong Rinpoche explains that the four truths are to be meditated upon as a means of practice for the intermediate level. 1144:. While often called one of the most important teachings in Buddhism, they have both a symbolic and a propositional function. Symbolically, they represent the awakening and liberation of the Buddha, and of the potential for his followers to reach the same liberation and freedom as him. As propositions, the Four Truths are a conceptual framework that appear in the 4272:(1832–1907) reinterpreted Buddhism: "In addition to a restatement of the Four Noble Truths and the Five Precepts for lay Buddhists, the fourteen propositions included: an affirmation of religious tolerance and of the evolution of the universe, a rejection of supernaturalism, heaven or hell, and superstition, and an emphasis on education and the use of reason." 3408:* Walpola Rahula: "Let us consider a few definitions and descriptions of Nirvana as found in the original Pali texts 'It is the complete cessation of that very thirst (tanha), giving it up, renouncing it, emancipation from it, detachment from it.' 'The abandoning and destruction of craving for these Five Aggregates of Attachment: that is the cessation of 3295:*Perry Schmidt-Leukel: "Thirst can be temporarily quenched but never brought to final stillness. It is in this sense that thirst is the cause of suffering, duhkha. And because of this thirst, the sentient beings remain bound to samsara, the cycle of constant rebirth and redeath: it is this craving which leads to renewed existence as the Second Noble Truth." 4308:

concerning what a person is, and why that makes rebirth impossible—and subject them to this sort of examination, there's something lacking in your path. You'll remain entangled in the questions of inappropriate attention, which will prevent you from actually identifying and abandoning the causes of suffering and achieving the full results of the practice.

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speak about rebirth into the five realms—the hells, the animal world, the spirit realm, the human world, and the heavens—they never hint that these terms are meant symbolically. To the contrary, they even say that rebirth occurs "with the breakup of the body, after death," which clearly implies they intend the idea of rebirth to be taken quite literally."

2642:...when one does not know and see as it actually is felt as pleasant or painful or neither painful-nor-pleasant that arises with eye-contact as condition, then one is inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for felt as pleasant or painful or neither painful-nor-pleasant that arises with eye-contact as condition . 1323:, many scholars are of the view that "this discourse was identified as the first sermon of the Buddha only at a later date," and according to professor of religion Carol S. Anderson the four truths may originally not have been part of this sutta, but were later added in some versions. Within this discourse, the four noble truths are given as follows (" 2649:...when one knows and see as it actually is felt as pleasant or painful or neither painful-nor-pleasant that arises with eye-contact as condition, then one is not inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for felt as pleasant or painful or neither painful-nor-pleasant that arises with eye-contact as condition . 3163:) is often translated as "suffering," but this translation is misleading. Its meaning is more nuanced and refers to all unsatisfactory states and experiences, many of which are not explicitly painfull. While the Buddha says that life under the influence of afflictions and polluted karma is unsatisfactory, he does not say that life is suffering." 2598:

the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

5013:, p. 55, Quote: "However, the four noble truths do not always appear in the stories of the Buddha's enlightenment where we might expect to find them. This feature may indicate that the four noble truths emerged into the canonical tradition at some point and slowly became recognized as the first teaching of the Buddha, .". 4456:, pp. 295–297: "The third truth follows from the second: If the cause of suffering is desire and attachment to various things, then the way to end suffering is to eliminate craving, desire, and attachment. The third truth is called nirodha, which means 'ending' or 'cessation'. To stop suffering, one must stop desiring." 4576:, pp. 295–297. Quote: "This, bhikkhus, is the noble truth that is suffering. Birth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow and grief, physical and mental suffering, and disturbance are suffering. In short, all life is suffering, according to the Buddha's first sermon." 2234:

Japanese scholar Ui, the four truths are not the earliest representation of the Buddha's enlightenment. Instead, they are a rather late theory on the content of the Buddha's enlightenment. According to Vetter and Bronkhorst, the earliest Buddhist path consisted of a set of practices which culminate in the practice of

2761:...becomes visible in those canonical passages which distinguish between Nirvana—qualified in Sanskrit and pali as "without a remainder of upadhi/upadi" (anupadhisesa/anupadisesa)—and the "highest and complete enlightenment" (anuttara samyaksambodhi/sammasambodhi). The former occurs at death, the latter in life. 4093:"Right Understanding is the understanding of things as they are, and it is the Four Noble Truths that explain things as they really are. Right Understanding therefore is ultimately reduced to the understanding of the Four Noble Truths. This understanding is the highest wisdom which sees the Ultimate Reality." 3772:* J.W. de Jong: "It would be hypocritical to assert that nothing can be said about the doctrine of earliest Buddhism the basic ideas of Buddhism found in the canonical writings could very well have been proclaimed by him , transmitted and developed by his disciples and, finally, codified in fixed formulas." 2752:); and to a transcendental reality which is "known at the moment of awakening". According to Gethin, "modern Buddhist usage tends to restrict 'nirvāṇa' to the awakening experience and reserve 'parinirvāṇa' for the death experience. According to Geisler and Amano, in the "minimal Theravada interpretation", 4777:, p. 55, Quote: "The four noble truths are an important part of the Buddha's biography that is recorded partially in the Pali Tipitaka as well as in the Tripitaka recorded in Buddhist Hybrid Sanskrit. were at the center of a specific set of teaching about the Buddha, his teachings, and the path.". 4304:

Thanissaro Bhikkhu: "A second modern argument against accepting the canonical accounts of what's known in awakening—and in particular, the knowledge of rebirth achieved in awakening—is that one can still obtain all the results of the practice without having to accept the possibility of rebirth. After

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According to Cousins, Anderson misunderstands Norman in this respect, but does "not think that this misunderstanding of Norman's position critically affects Anderson's thesis. Even if these arguments do not prove that the four truths are definitely a later insertion in the Dhammacakkapavattana-sutta,

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A proponent of the second position is Ronald Davidson: "While most scholars agree that there was a rough body of sacred literature (disputed)(sic) that a relatively early community (disputed)(sic) maintained and transmitted, we have little confidence that much, if any, of surviving Buddhist scripture

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B. Alan Wallace states, "The Theravada Buddhist worldview is originally based on the Pali Buddhist canon, as interpreted by the great fifth-century commentator Buddhaghosa and later Buddhist scholars and contemplatives. For the immigrant Theravada Buddhist laity, the central feature of this worldview

3341:* Paul Williams: "All rebirth is due to karma and is impermanent. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karma. The endless cycle of birth, rebirth, and redeath, is samsara." 3230:

The Theravada tradition holds that insight into these four truths is liberating in itself. This is reflected in the Pali canon. According to Donald Lopez, "The Buddha stated in his first sermon that when he gained absolute and intuitive knowledge of the four truths, he achieved complete enlightenment

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According to Christopher Gowans, for "most ordinary Buddhists, today as well as in the past, their basic moral orientation is governed by belief in karma and rebirth". Buddhist morality hinges on the hope of well being in this lifetime or in future rebirths, with nirvana (enlightenment) a project for

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And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four? They are the noble truth of suffering;

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According to Bronkhorst, this indicates that the four truths were later added to earlier descriptions of liberation by practicing the four dhyanas, which originally was thought to be sufficient for the destruction of the arsavas. Anderson, following Norman, also thinks that the four truths originally

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proposed in 1882 that the model of the four truths may be an analogy with classical Indian medicine, in which the four truths function as a medical diagnosis, and the Buddha is presented as a physician. Kern's analogy became rather popular, but "there is not sufficient historical evidence to conclude

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According to Anderson, following Schmithausen and Bronkhorst, these two presentations give two different models of the path to liberation, reflecting their function as a symbol and as a proposition. Most likely, the four truths were first associated with the culmination of the path in the destruction

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Once birth has arisen, "ageing and death", and various other dukkha states follow. While saying that birth is the cause of death may sound rather simplistic, in Buddhism it is a very significant statement; for there is an alternative to being born. This is to attain Nirvāna, so bringing an end to the

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According to Owen Flanagan, the proportion of people in North America that believe in heaven is about the same as the proportion of East and Southeast Asia who believe in rebirth. But, 'rebirth' is considered superstitious by many in the West while 'heaven' is not, adds Flanagan, though a reflective

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Whereas Gogerly wrote in 1861 "That sorrow is connected with existence in all its forms hat its continuance results from a continued desire of existence", Spencer Hardy wrote in 1866 that "there is sorrow connected with every mode of existence; that the cause of sorrow is desire." Childers, drawing

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According to Bronkhorst, this happened under influence of the "mainstream of meditation", that is, Vedic-Brahmanical oriented groups, which believed that the cessation of action could not be liberating, since action can never be fully stopped. Their solution was to postulate a fundamental difference

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Warder refers to Majjhima Nikaya 75: "I gave up the desire for pleasure I did not long for them Now what was the cause? That delight, Māgandiya, which is apart from pleasures, apart, from bad principles, which even stands completely surpassing divine happiness, enjoying that delight I did not long

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is a psychological state, which ends with the dissolution of the body and the total extinction of existence. According to Geisler and Amano, the "orthodox Theravada interpretation" is that nirvana is a transcendent reality with which the self unites. According to Bronkhorst, while "Buddhism preached

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Bronkhorst dismisses the first two knowledges as later additions, and proceeds to notice that the recognition of the intoxicants is modelled on the four truths. According to Bronkhorst, those are added the bridge the original sequence of "I directed my mind to the knowledge of the destruction of the

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According to Anderson, those scholars who did not place the four truths at the center of Buddhism, either "located the four truths in a fuller reading of the Theravada canon and the larger context of South Asian literature", or "located the teaching within an experience of Buddhism as practiced in a

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The presentation of the four truths as one of the most important teachings of the Buddha "has been to reduce the four noble truths to a teaching that is accessible, pliable, and therefore readily appropriated by non-Buddhists." There is a great variety of teachings in the Buddhist literature, which

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was replaced in the suttas by the "four truths". This happened in those texts where practicing the four jhanas preceded the attainment of "liberating insight", and where this practice of the four jhanas then culminates in "liberating insight". This "liberating insight" came to be defined as "insight

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Scholars have noted inconsistencies in the presentations of the Buddha's enlightenment, and the Buddhist path to liberation, in the oldest sutras. They argue that these inconsistencies show that the Buddhist teachings evolved, either during the lifetime of the Buddha, or thereafter. According to the

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here is no particular reason why the Pali expression ariyasaccani should be translated as 'noble truths'. It could equally be translated as 'the nobles' truths', or 'the truths for nobles', or 'the nobilising truths', or 'the truths of, possessed by, the noble ones' In fact the Pali expression (and

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Bhikkhu Bodhi: "Newcomers to Buddhism are usually impressed by the clarity, directness, and earthy practicality of the Dhamma as embodied in such basic teachings as the Four Noble Truths, the Noble Eightfold Path, and the threefold training. These teachings, as clear as day-light, are accessible to

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naturalistic approach demands that both 'heaven' and 'rebirth' be equally questioned". According to Donald S. Lopez, Buddhist movements in the West have reconstructed a "Scientific Buddha" and a "modern Buddhism" unknown in Asia, "one that may never have existed there before the late 19th-century".

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In proclaiming (in block capitals) that 'Truth is', Rahula has for a moment fallen into Upanisadic mode. Since truth can only be a property of propositions, which have subjects and predicates, and nirvana is not a proposition, it makes no sense in English to say that nirvana is truth. The confusion

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Because Nirvana is thus expressed in negative terms, there are many who have got a wrong notion that it is negative, and expresses self-annihilation. Nirvāṇa is definitely no annihilation of self, because there is no self to annihilate. If at all, it is the annihilation of the illusion of the false

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Stephen Batchelor states, "Such craving is at the root of greed, hatred, and bewilderment that prompt one to commit acts that cause one to be reborn after death in more or less favourable conditions in samsara. Although I have presented this formulation of the existential dilemma and its resolution

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Another variant, which may be condensed to the eightfold or tenfold path, starts with a Tathagatha entering this world. A layman hears his teachings, decides to leave the life of a householder, starts living according to the moral precepts, guards his sense-doors, practices mindfulness and the four

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Graham Harvey: "Siddhartha Gautama found an end to rebirth in this world of suffering. His teachings, known as the dharma in Buddhism, can be summarized in the Four Noble truths." Geoffrey Samuel (2008): "The Four Noble Truths describe the knowledge needed to set out on the path to liberation from

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isn't suicide, but the fourth reality of the Four Noble Truths. The "naturalized Buddhism", according to Gowans, is a radical revision to traditional Buddhist thought and practice, and it attacks the structure behind the hopes, needs and rationalization of the realities of human life to traditional

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According to Harris, the British in the 19th century crafted new representations of Buddhism and the Buddha. 19th century missionaries studied Buddhism, to be more effective in their missionary efforts. The Buddha was de-mystified, and reduced from a "superhuman" to a "compassionate, heroic human",

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According to Anderson there is a strong tendency within scholarship to present the four truths as the most essential teaching of Buddhism. According to Anderson, the four truths have been simplified and popularized in western writings, due to "the colonial project of gaining control over Buddhism."

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it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that

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The well-known eightfold path consists of the understanding that this world is fleeting and unsatisfying, and how craving keeps us tied to this fleeting world; a friendly and compassionate attitude to others; a correct way of behaving; mind-control, which means not feeding on negative thoughts, and

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Buddhist tradition. The full set, which is most commonly used in modern expositions, contains grammatical errors, pointing to multiple sources for this set and translation problems within the ancient Buddhist community. Nevertheless, they were considered correct by the Pali tradition, which did not

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A quick glance at the Pali suttas would show that none of these claims has much substance. The teaching of rebirth crops up almost everywhere in the Canon, and is so closely bound to a host of other doctrines that to remove it would virtually reduce the Dhamma to tatters. Moreover, when the suttas

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Tillmann Vetter: "Very likely the cause was the growing influence of a non-Buddhist spiritual environment·which claimed that one can be released only by some truth or higher knowledge. In addition the alternative (and perhaps sometimes competing) method of discriminating insight (fully established

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Gethin: "The word satya (Pali sacca) can certainly mean truth, but it might equally be rendered as 'real' or 'actual thing'. That is, we are not dealing here with propositional truths with which we must either agree or disagree, but with four 'true things' or 'realities' whose nature, we are told,

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Since the fundamental problems underlying early Indian Buddhism and contemporary western Buddhism are not the same, the validity of applying the set of solutions developed by the first to the situation of the second becomes a question of great importance. Simply putting an end to rebirth would not

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For many western Buddhists, the rebirth doctrine in the Four Noble Truths teaching is a problematic notion. According to Lamb, "Certain forms of modern western Buddhism see it as purely mythical and thus a dispensable notion." According to Coleman, the focus of most vipassana students in the west

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According to Bronkhorst, the four truths may already have been formulated in earliest Buddhism, but did not have the central place they acquired in later buddhism. According to Anderson, only by the time of the commentaries, in the fifth century CE, did the four truths come to be identified in the

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wrote that for a teaching so central to Theravada Buddhism, it was missing from critical passages in the Pali canon. According to Gethin, the four truths and the eightfold path are only two lists of "literally hundreds of similar lists covering the whole range of the theory and practice of ancient

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is the final freedom, and it has no purpose beyond itself. In contrast, freedom in the creative modern interpretation of Four Noble Truths and the Eightfold Path means living happily and wisely, "without drastic changes in lifestyle". Such freedom and happiness is not the goal of Four Noble Truths

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In addition, the terms of appropriate attention—the four noble truths—are not concerned simply with events arising and passing away in the present moment. They also focus on the causal connections among those events, connections that occur both in the immediate present and over time. If you limit

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According to academic scholars, inconsistencies in the oldest texts may reveal developments in the oldest teachings. While the Theravada-tradition holds that the Sutta Pitaka is "the definitive recension of the Buddha-word", and Theravadins argue that it is likely that the sutras date back to the

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was, in many respects, unlike any form of Buddhism that had hitherto arisen within the tradition. Gone, for instance, were the doctrines of karma and rebirth, the traditional emphasis on renunciation of the world, the practice of meditation, and the experience of enlightenment. Gone too were any

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According to Coleman, the goal in Theravada Buddhism "is to uproot the desires and defilements in order to attain nibbana (nirvana in Sanskrit) and win liberation from the otherwise endless round of death and rebirth. But few Western Vipassana teachers pay much attention to the more metaphysical

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also leads to a calm of mind, it aids in developing mindfulness, which is necessary to be aware of the arising of disturbing, selfish, thoughts and emotions, and to counter them. Wynne: "...the Buddha taught a 'middle way' between pure meditation and cognitive practices. The states of absorption

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of the Buddha's enlightenment: "As Bareau noted, the consistency between these two versions of the Buddha's enlightenment is an indication that the redactors of the Theravada canon probably brought the two accounts into agreement with each other at a relatively late point in the formation of the

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Geshe Tashi Tsering: "The four noble truths are: 1. The noble truth of suffering; 2. The noble truth of the origin of suffering; 3. The noble truth of the cessation of suffering and the origin of suffering; 4. The noble truth of the path that leads to the cessation of suffering and the origin of

2854:

are the cause of prolonged existence. According to Makransky, "o remove those causes was, at physical death, to extinguish one's conditioned existence, hence to end forever one's participation in the world (Third Truth)." According to Makransky, the question of how a liberated being can still be

2284:

Bronkhorst points to an inconsistency, noting that the four truths refer here to the eightfold path as the means to gain liberation, while the attainment of insight into the four truths is portrayed as liberating in itself. According to Bronkhorst, this is an inconsistency which reveals a change

4064:

MN 26.17 merely says "This will serve for the striving of a clansman intent on striving.' And I sat down there thinking: 'This will serve for striving.' According to Bhikkhu Bodhi Majjhima Nikaya 36 then continuous with the extreme ascetic practices, which are omitted in MN 26. In verse 18, the

2448:

The developing Buddhist tradition inserted the four truths, using various formulations, at various sutras. They are being used both as a symbol of all dhammas and the Buddha's awakening, and as a set of propositions which function within a matrix of teachings. According to Anderson, there is no

2224:

According to Feer and Anderson, the four truths probably entered the Sutta Pitaka from the Vinaya, the rules for monastic order. They were first added to enlightenment-stories which contain the Four Jhanas, replacing terms for "liberating insight". From there they were added to the biographical

4359:

The vast majority of Buddhist lay people, states Kevin Trainor, have historically pursued Buddhist rituals and practices motivated with rebirth into Deva realm. Fowler and others concur with Trainor, stating that better rebirth, not nirvana, has been the primary focus of a vast majority of lay

4324:

No doubt, according to the early Indian Buddhist tradition, the Buddha's great discovery, as condensed in his experience of nirvana, involved the remembrance of his many former existences, presupposing as fact the reality of a never-ending process of rebirth as a source of deep anxiety, and an

2939:

contained the essence of all of Gautama Buddha's teachings. The third chapter of the Lotus Sutra states that the Four Noble Truths was the early teaching of the Buddha, while the Dharma of the Lotus is the "most wonderful, unsurpassed great Dharma". The teachings on the four noble truths are a

2816:

leader, the four truths were not part of the original teachings of the Buddha, but a later aggregation, due to Hindu influences. According to Ambedkar, total cessation of suffering is an illusion; yet, the Buddhist Middle Path aims at the reduction of suffering and the maximizing of happiness,

2076:

According to Geoffrey Samuel, "the Four Noble Truths describe the knowledge needed to set out on the path to liberation from rebirth." By understanding the four truths, one can stop this clinging and craving, attain a pacified mind, and be freed from this cycle of rebirth and redeath. Patrick

4307:

This objection, however, ignores the role of appropriate attention on the path. As we noted above, one of its roles is to examine and abandon the assumptions that underlie one's views on the metaphysics of personal identity. Unless you're willing to step back from your own views—such as those

3785:

Anderson: "However, the four noble truths do not always appear in stories of the Buddha's enlightenment where we might expect to find them. This feature may indicate that the four noble truths emerged into the canonical tradition at a particular point and slowly became recognized as the first

1792:, the coming to be of a new existence; or as the arising of the sense of self as a mental phenomenon). By following the Buddhist path, craving and clinging can be confined, peace of mind and real happiness can be attained, and the repeated cycle of repeated becoming and birth will be stopped. 2789:. Jayatilleke also speaks of "the attainment of an ultimate reality". According to Bhikkhu Bodhi, the "elimination of craving culminates not only in the extinction of sorrow, anguish and distress, but in the unconditioned freedom of nibbana, which is won with the ending of repeated rebirth." 2689:

According to Carol Anderson, the four truths have "a singular position within the Theravada canon and tradition." The Theravada tradition regards insight in the four truths as liberating in itself. As Walpola Rahula states, "when the Truth is seen, all the forces which feverishly produce the

2645:

When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger one's craving is abandoned. One's bodily and mental troubles are abandoned, one's bodily and mental torments are abandoned, one's bodily and mental fevers are abandoned, and one experiences bodily and mental

1732:

matrix". The four noble truths are set and learnt in that network, learning "how the various teachings intersect with each other", and refer to the various Buddhist techniques, which are all explicitly and implicitly part of the passages which refer to the four truths. According to Anderson,

4254:

Gowans groups the objections into three categories. The first objection can be called "consistency objection", which asks if "there is no self (atman, soul), then what is reborn and how does karma work?". The second objection can be called "naturalism objection", which asks "can rebirth be

1723:

As a proposition, they are part of the matrix or "network of teachings", in which they are "not particularly central", but have an equal place next to other teachings, describing how release from craving is to be reached. A long recognized feature of the Theravada canon is that it lacks an

3859:

induced by meditation were considered useful and necessary, but, in distinction from the meditative mainstream, their ultimate aim was insight. For the Buddha, it was vitally important that the meditative adept should apply his concentrative state to the practice of mindfulness (Sn 1070:

2081:

is a central concept in Indian religions, and "literally means freedom from samsara." Melvin E. Spiro further explains that "desire is the cause of suffering because desire is the cause of rebirth." When desire ceases, rebirth and its accompanying suffering ceases. Peter Harvey explains:

2994:

Traditional Buddhist scholars disagree with these modernist Western interpretations. Bhikkhu Bodhi, for example, states that rebirth is an integral part of the Buddhist teachings as found in the sutras, despite the problems that "modernist interpreters of Buddhism" seem to have with it.

2561:("The Noble Search", Majjhima Nikaya 26) the four truths are not included, and the Buddha gives the five ascetics personal instructions in turn, two or three of them, while the others go out begging for food. The versions of the "first sermon" which include the four truths, such as the 2250:, or the insight in the "four truths", but also by other elements of the Buddhist teachings. According to Vetter and Bronkhorst, this growing importance of "liberating insight" was a response to other religious groups in India, which held that a liberating insight was indispensable for 2211:

Buddhologist Eviatar Shulman proposes that in its original form the Four Truths were rooted in meditative perception of mental events, building on his analysis of the Pāli term ayam which is equivalent, he claims, to an immediate perception, such as this here right now in front of me.

3344:* Buswell and Lopez on "rebirth": "An English term that does not have an exact correlate in Buddhist languages, rendered instead by a range of technical terms, such as the Sanskrit PUNARJANMAN (lit. "birth again") and PUNABHAVAN (lit. "re-becoming"), and, less commonly, the related 2477:

intoxicants. My mind was liberated", which was interrupted by the addition of the four truths. Bronkhorst points out that those do not fit here, since the four truths culminate in the knowledge of the path to be followed, while the Buddha himself is already liberated at that point.

2671:, asserting that he was eternally enlightened and essentially non-physical. According to the Ekavyāvahārika, the words of the Buddha were spoken with one transcendent meaning, and the Four Noble Truths are to be understood simultaneously in one moment of insight. According to the 1331:

Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the

1967:); in the Theravada-tradition, it also refers to a transcendental reality which is "known at the moment of awakening". According to Gethin, "modern Buddhist usage tends to restrict 'nirvāṇa' to the awakening experience and reserve 'parinirvāṇa' for the death experience. When 1728:." The sutras form a network or matrix, and the four truths appear within this "network of teachings", which have to be taken together. Within this network, "the four noble truths are one doctrine among others and are not particularly central", but are a part of "the entire 4161:

O bhikkhu, that which is unreality (mosadhamma) is false; that which is reality (amosadhamma), Nibbāna, is Truth (Sacca). Therefore, O bhikkhu, a person so endowed is endowed with this Absolute Truth. For, the Absolute Noble Truth (paramaṃ ariyasaccaṃ) is Nibbāna, which is

1605:

is interpreted as rebirth: from sensation comes craving, from craving comes karma, from karma comes rebirth. The aim of the Buddhist path is to reverse this causal chain: when there is no (response to) sensation, there is no craving, no karma, no rebirth. In Thai Buddhism,

3002:

According to Owen Flanagan, the Dalai Lama states that "Buddhists believe in rebirth" and that this belief has been common among his followers. However, the Dalai Lama's belief, adds Flanagan, is more sophisticated than ordinary Buddhists, because it is not the same as

2547:

The First Discourse cannot be treated as a verbatim transcript of what the Buddha taught in the Deer Park, but as a document that has evolved over an unspecified period of time until it reached the form in which it is found today in the canons of the different Buddhist

4065:

Buddha has attained Nirvana, being secured from bondage by birth, ageing, sickness and death, referring to the truths of dependent origination and "the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation."

4312:

your focus solely to connections in the present while ignoring those over time, you can't fully comprehend the ways in which craving causes suffering: not only by latching on to the four kinds of nutriment, but also giving rise to the four kinds of nutriment as well.

1448:, the Pali canon contains various shortened forms of the four truths, the "mnemonic set", which were "intended to remind the hearer of the full form of the NTs." The earliest form of the mnemonic set was "dukkham samudayo nirodho marga", without the reference to the 4423:, pp. 295–297: "The second truth is samudaya (arising or origin). To end suffering, the four noble truths tell us, one needs to know how and why suffering arises. The second noble truth explains that suffering arises because of craving, desire, and attachment." 3394:* Graham Harvey: "The Third Noble Truth is nirvana. The Buddha tells us that an end to suffering is possible, and it is nirvana. Nirvana is a "blowing out", just as a candle flame is extinguished in the wind, from our lives in samsara. It connotes an end to rebirth" 2421:

serving "western historical method and the missionary agenda of situating the Buddha firmly below the divine." The four truths were discovered by the British by reading the Buddhist texts, and were not immediately granted the central position they later received.

4104:

Gethin: "(I) it is the extinguishing of the defilements of greed, hatred, and delusion; (2) it is the final condition of the Buddha and arhats after death consequent upon the extinction of the defilements; (3) it is the unconditioned realm known at the moment of

4174:

His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; Unbinding—the undeceptive—is true. Thus a monk so endowed is endowed with the highest determination for truth, for this—Unbinding, the undeceptive—is the highest noble

270: 1477:

is most commonly translated as "suffering". According to Khantipalo, this is an incorrect translation, since it refers to the ultimately unsatisfactory nature of temporary states and things, including pleasant but temporary experiences. According to Emmanuel,

2220:... the four noble truths were probably not part of the earliest strata of what came to be recognized as Buddhism, but that they emerged as a central teaching in a slightly later period that still preceded the final redactions of the various Buddhist canons. 2424:

The writings of British missionaries show a growing emphasis on the four truths as being central to Buddhism, with somewhat different presentations of them. This colonial project had a strong influence on some strands of Buddhism, culminating in so-called

2801:" In response to this deviation, "monks and others emphasize that the hope for nirvana is the only legitimate action for Buddhist action." Nevertheless, according to Spiro most Burmese lay Buddhists do not aspire for the extinction of existence which is 2638:

When one abides inflamed by lust, fettered, infatuated, contemplating gratification, ne's bodily and mental troubles increase, one's bodily and mental torments increase, one's bodily and mental fevers increase, and one experiences bodily and mental

246: 4142:

It is incorrect to say that Nirvāṇa is negative or positive. The ideas of 'negative' and 'positive' are relative, and are within the realm of duality. These terms cannot be applied to Nirvāṇa, Absolute Truth, which is beyond duality and relativity

2999:, as another example, rejects the "modern argument" that "one can still obtain all the results of the practice without having to accept the possibility of rebirth." He states, "rebirth has always been a central teaching in the Buddhist tradition." 7859:

teachings that implied the existence of a trans-empirical realm (...). Most jarring, perhaps, especially among more traditional Buddhists, was the absence of the Four Noble Truths, which Ambedkar regarded as the invention of wrong-headed monks".

1350:

Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right

4255:

scientifically proven, what evidence is there that rebirth happens". The third objection can be called "morality objection", which asks "why presume that an infant born with an illness, is because of karma in previous life" as seems implied by

3170:, p.10: "there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context. But what is being expressed is that life as we normally experience it is unsatisfactory." 2449:

single way to understand the teachings; one teaching may be used to explain another teaching, and vice versa. The teachings form a network, which should be apprehended as such to understand how the various teachings intersect with each other.

4728: 3338:* accesstoisight.org: "Because of our ignorance (avijja) of these Noble Truths, because of our inexperience in framing the world in their terms, we remain bound to samsara, the wearisome cycle of birth, aging, illness, death, and rebirth." 3751:: "I have the greatest difficulty in accepting that the main edifice is not the work of a single genius. By "the main edifice" I mean the collections of the main body of sermons, the four Nikāyas, and of the main body of monastic rules." 1657:

The Aryas are the noble ones, the saints, those who have attained 'the fruits of the path', 'that middle path the Tathagata has comprehended which promotes sight and knowledge, and which tends to peace, higher wisdom, enlightenment, and

1265:

as central elements in their teachings and practice. The Mahayana tradition reinterpreted the four truths to explain how a liberated being can still be "pervasively operative in this world". Beginning with the exploration of Buddhism by

1710:

hen the four noble truths are regarded in the canon as the first teaching of the Buddha, they function as a view or doctrine that assumes a symbolic function. Where the four noble truths appear in the guise of a religious symbol in the

1630:) are commonly translated as "noble truths". This translation is a convention started by the earliest translators of Buddhist texts into English. According to K.R. Norman, this is just one of several possible translations. According to 4716: 3814:

Leon Feer had already suggested in 1870 that the versions of the four noble truths found in the sutras and suttas were derived from the vinaya rescensions in the larger body of Buddhist literature; Bareau's conclusion builds on this

2957:

and rebirth puzzling." According to Gowans, many Western followers and people interested in exploring Buddhism are skeptical and object to the belief in karma and rebirth foundational to the Four Noble Truths. According to Konik,

209: 9360:

On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism". In: Studien zum Jainismus und Buddhismus (Gedenkschrift für Ludwig Alsdorf), hrsg. von Klaus Bruhn und Albrecht Wezler,

4123:... if Nirvāṇa is to be expressed and explained in positive terms, we are likely immediately to grasp an idea associated with those terms, which may be quite the contrary. Therefore it is generally expressed in negative terms." 3015:

a future lifetime. A denial of karma and rebirth undermines their history, moral orientation and religious foundations. According to Keown, most Buddhists in Asia do accept these traditional teachings, and seek better rebirth.

2440:

contemporary setting." According to Anderson, "these autors suggest a more complex reading of the four noble truths than those who locate the teaching as the key to or as a crucial element within the grand scheme of Buddhism."

3562:

The Vipassana-movement originated in colonial Burma, in response to the British colonial regime. While traditional Theravada saw little room for meditation practice, a subordinate role for lay Buddhists, and the attainment of

3359:(plus a few other terms) is generally translated as 'rebirth, redeath'; see any Pali-English dictionary; e.g. p. 94-95 of Rhys Davids & William Stede, where they list five Sutta examples with rebirth and re-death sense. 2556:

which was influenced by the Vinaya texts, the four truths are included, and Kondañña is enlightened when the "vision of Dhamma" arises in him: "whatever is subject to origination is all subject to cessation." Yet, in the

1492:– "origin", "source", "arising", "coming to existence"; "aggregate of the constituent elements or factors of any being or existence", "cluster", "coming together", "combination", "producing cause", "rising". Conjunct of: 1346:

Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

4349:

Merv Foweler: "For a vast majority of Buddhists in Theravadin countries, however, the order of monks is seen by lay Buddhists as a means of gaining the most merit in the hope of accumulating good karma for a better

4305:

all, all the factors leading to suffering are all immediately present to awareness, so there should be no need, when trying to abandon them, to accept any premises about where they may or may not lead in the future.

2569:...the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than the one which includes the Four Dhyanas and the subsequent destruction of the intoxicants. 2154:, "when Asian teachers do talk about freedom, it is primarily in reference to what one is free from – that is, from greed, hate, delusion, grasping, attachment, wrong view, self, and most significantly, rebirth". 2796:

and total extinction, but for a pleasurable rebirth in heaven. According to Spiro, this presents a "serious conflict" since the Buddhist texts and teaching "describe life as suffering and hold up nirvana as the

3571:

was suddenly deemed attainable, also for lay Buddhists. The Burmese reformists had a profound influence in the Theravada world, and also in the US since the 1970s, shaping the popular understanding of Buddhism.

3553:

Melvin E. Spiro: "Desire is the cause of suffering because desire is the cause of rebirth; and the extinction of desire leads to deliverance from suffering because it signals release from the Wheel of Rebirth."

3450:

Bhikkhu Bodhi: "The Four Noble Truths are as follows: 1. The truth of Dukkha; 2. The truth of the origin of Dukkha; 3. The truth of the cessation of Dukkha; 4. The truth of the path, the way to liberation from

4148:

Nirvāṇa is neither cause nor effect. It is beyond cause and effect. Truth is not a result nor an effect. It is not produced like a mystic, spiritual, mental state, such as dhyāna or samādhi. TRUTH IS. NIRVĀṆA

1988:, a well-known Thai master of the last century, said that when village people in India were cooking rice and waiting for it to cool, they might remark, "Wait a little for the rice to become nibbana". So here, 9869: 2413:

may be bewildering for those who are unaware of this variety. The four truths are easily accessible in this regard, and are "readily by those outside the Buddhist traditions." For example Walpola Rahula's

2260:...the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than the one which includes the Four Dhyanas and the destruction of the intoxicants. 6136: 6134: 6132: 6130: 6128: 2974:

According to Melford Spiro, this approach undermines the Four Noble Truths, for it does not address the existential question for the Buddhist as to "why live? why not commit suicide, hasten the end of

2285:

which took place over time in the composition of the sutras. An example of this substitution, and its consequences, is Majjhima Nikaya 36:42–43, which gives an account of the awakening of the Buddha.

5046: 5044: 5042: 5040: 5038: 5036: 2281:, or "enlightenment" of the Buddha. When he understood these truths he was "enlightened" and liberated, as reflected in Majjhima Nikaya 26:42: "his taints are destroyed by his seeing with wisdom." 9700:, Encyclopaedia Britannica, Quote: "The second truth is the origin (Pali and Sanskrit: samudaya) or cause of suffering, which the Buddha associated with craving or attachment in his first sermon." 1274:, they came to be often presented in the west as the central teaching of Buddhism, sometimes with novel modernistic reinterpretations very different from the historic Buddhist traditions in Asia. 4200:. According to David Kalupahana, Buddhagosa was influenced by Mahayana Buddhism, and introduced "the substantialist as well as essentialist standpoints of the Sarvastavadins and Sautrantikas." 3676: 1230:

The function of the four truths, and their importance, developed over time and the Buddhist tradition slowly recognized them as the Buddha's first teaching. This tradition was established when

338: 2030:

and meditation, one starts to disengage from craving and clinging to impermanent states and things, and rebirth and dissatisfaction will be ended. The term "path" is usually taken to mean the

2577:

According to Bronkhorst, the "twelve insights" are probably also a later addition, born out of unease with the substitution of the general term "prajna" for the more specific "four truths".

3871:), and work towards the attainment of insight. According to this view, meditation alone, the goal of the meditative mainstream, would have been harshly criticized in the earliest Buddhism." 2388:

Yet, in other sutras, where the four truths have a propositional function, the comprehension of the four truths destroys the corruptions. They do so in combination with the practice of the

1998:. As Ajahn Buddhadasa remarked, "The cooler the mind, the more Nibbana in that moment". We can notice for ourselves relative states of coolness in our own minds as we go through the day. 9429: 3828:, the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36. 1158:

matrix"), which have to be taken together. They provide a conceptual framework for introducing and explaining Buddhist thought, which has to be personally understood or "experienced".

4725:, p. 56, Quote: "There are different grammatical forms in which the four noble truths appear throughout the canonical corpus; there is no one formula for the four noble truths.". 9377: 9301:

The life of the Buddha and the early history of his order, derived from Tibetan works in the Bkah-Hgyur and Bstan-Hgyur, followed by notices on the early history of Tibet and Khoten

2987:

Buddhists in East, Southeast and South Asia. According to Keown, it may not be necessary to believe in some of the core Buddhist doctrines to be a Buddhist, but the rebirth, karma,

2539:

According to Cousins, many scholars are of the view that "this discourse was identified as the first sermon of the Buddha only at a later date." According to Stephen Batchelor, the

2409:

According to Crosby, the Buddhist teachings are reduced to a "simple, single rationalized account", which has parallels in the reinterpretation of the Buddha in western literature.

2147:

that emerged out of the Theravada Buddhism, freedom and the "pursuit of happiness" have become the main goals, not the end of rebirth, which is hardly mentioned in their teachings.

10396: 8737: 9220: 1674:) is a central term in Indian thought and religion. It is typically translated as "truth"; but it also means "that which is in accord with reality", or "reality". According to 4217: 2836:

According to Makransky the Mahayana Bodhisattva ideal created tensions in the explanation of the four truths. In the Mahayana view, a fully enlightened Buddha does not leave

1737:

There is no single way of understanding the teachings: one teaching may be used to explain another in one passage; the relationship may be reversed or altered in other talks.

4188:

arises, perhaps, because the Sanskrit word satyam and the corresponding Pali word saccam can indeed mean either 'truth' or 'reality'. But in our language this will not work.

10132: 3662: 2967:

According to Keown, it is possible to reinterpret the Buddhist doctrines such as the Four Noble Truths, since the final goal and the answer to the problem of suffering is

1562:('inclinations', c.q. craving etc.) determine the interpretation of, and the response to, these sensations and perceptions, and affect consciousness in specific ways. The 3567:

as impossible in our times, reformists advocated the practice of meditation by lay Buddhists, as a means to preserve the pre-colonial order, which was based on Buddhism.

2855:"pervasively operative in this world" has been "a seminal source of ongoing doctrinal tension over Buddhahood throughout the history of the Mahayana in India and Tibet." 9672:, Encyclopaedia Britannica, Quote: "The first truth, suffering (Pali: dukkha; Sanskrit: duhkha), is characteristic of existence in the realm of rebirth, called samsara ( 9972: 2940:

provisional teaching, which Shakyamuni Buddha taught according to the people's capacity, while the Lotus Sutra is a direct statement of Shakyamuni's own enlightenment.

356: 10368: 2400:, where they substituted the unspecified "liberating insight"; as the canon developed, they became more logically associated with the beginning of the Buddhist path. 2264:

According to Vetter and Bonkhorst, the ideas on what exactly constituted this "liberating insight" was not fixed but developed over time. According to Bronkhorst, in

3208:, pp. 1, 22 with note 4): "(...) the three characteristics of samsara/sankhara (the realm of rebirth): anicca (impermance), dukkha (pain) and anatta (no-self)." 2057: 3774:* Johannes Bronkhorst: "This position is to be preferred to (ii) for purely methodological reasons: only those who seek may find, even if no success is guaranteed." 2246:

the liberation which is being sought. Later on, "liberating insight" came to be regarded as equally liberating. This "liberating insight" came to be exemplified by

2143:

to mean mental anguish in addition to the physical pain of life, and interpreting the four truths as a means to attain happiness in this life. In the contemporary

1112:(cessation, ending, confinement): the attachment to this transient world and its pain can be severed or contained by the confinement or letting go of this craving; 1886:, the term in the basic set of the four truths, is traditionally translated and explained as "the origin (or cause) of suffering", giving a causal explanation of 2536:

These three stages of understanding are emphasized particularly in the Theravada tradition, but they are also recognized by some contemporary Mahayana teachers.

2757:

liberation in this life, i.e. before death", there was also a tendency in Buddhism to think of liberation happening after death. According to Bronkhorst, this

1539:, the arising of the āsavas" as their subject. According to Cousins, "the well-known form is simply shorthand for all of the forms." "The world" refers to the 4444:

can also be interpreted as the factor tying us to physical and emotional suffering, or as a response to physical and emotional suffering, trying to escape it;

1251:

tradition of Buddhism by about the 5th-century CE, which holds that the insight into the four truths is liberating in itself. They are less prominent in the

2702:

he is free from the 'thirst' for becoming." This liberation can be attained in one single moment, when the four truths are understood together. Within the

2302:"that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself"; "the contemplation of the arising and disappearance ( 2150:

Yet, though freedom and happiness is a part of the Buddhist teachings, these words refer to something different in traditional Asian Buddhism. According to

2131:, "birth" does refer not to physical birth and death, but to the birth and death of our self-concept, the "emergence of the ego". According to Buddhadhasa, 9891: 3517:

According to Schmitthausen, as cited by James egge, the four truths do not mention karma, but solely declare craving to be the cause of misery and rebirth.

11484: 9943: 3007:—rebirth in Buddhism is envisioned as happening without the assumption of an "atman, self, soul", but rather through a "consciousness conceived along the 1343:, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for becoming, craving for disbecoming. 2593:(Last Days of the Buddha, Digha Nikaya 16) was given near the end of the Buddha's life. This sutta "gives a good general idea of the Buddha's Teaching:" 10663: 2513:

provides details on three stages in the understanding of each truth, for a total of twelve insights. The three stages for understanding each truth are:

13591: 12399: 10874: 8570:

The Fundamental Teachings of Early Buddhism: A Comparative Study Based on the Sutranga Portion of the Pali Samyutta-Nikaya and the Chinese Samyuktagama

3478:

Ajahn Sucitto states: "So the four truths (ariya sacca) are generally called "noble" truths, although one might also translate ariya as "precious", "

3293:* Gogerly (1861): "1. That sorrow is connected with existence in all its forms. 2. That its continuance results from a continued desire of existence." 1719:

of the Pali canon, they represent the enlightenment experience of the Buddha and the possibility of enlightenment for all Buddhists within the cosmos.

1639:

its Sanskrit equivalent) can mean all of these, although the Pali commentators place 'the noble truths' as the least important in their understanding.

8615: 2876:

tradition, discerns three levels of motivation for Buddhist practitioners. At the beginning level of motivation, one strives toward a better life in

227: 3508:

Gogerly (1861): "1. That sorrow is connected with existence in all its forms. 2. That its continuance results from a continued desire of existence."

2491:

A relief depicting the first discourse of the Buddha, from the 2nd century (Kushan). The Walters Art Museum. The Buddha's hand can be seen at right.

1240:. This "liberating insight" gained a prominent place in the sutras, and the four truths came to represent this liberating insight, as a part of the 9110: 3642:. In: Studien zum Jainismus und Buddhismus (Gedenkschrift für Ludwig Alsdorf), hrsg. von Klaus Bruhn und Albrecht Wezler, Wiesbaden 1981, 199–250. 2353:. In contrast, here this insight serves as the starting point to path-entry for his audience. These sutras present a repeated sequence of events: 12403: 3795:

Anderson refers to Léon Feer, who already in 1870 "suggested the possibility that the four noble truths emerged into Buddhist literature through

3741:. According to A.K. Warder, in his 1970 publication "Indian Buddhism", from the oldest extant texts a common kernel can be drawn out, namely the 2909:, rather than as the eightfold path presented in Theravada. According to Tsering, the study of the four truths is combined with the study of the 2178:

Buddhism." The position of the four truths within the canon raises questions, and has been investigated throughout the 19th and 20th centuries.

12627: 9562: 4025:

Majjhima Nikaya 26, "The Noble Search", also gives an account, which is markedly different, omitting the ascetic practices and the four truths.

457: 4259:

section 3.204 for example. Gowans provides a summary of prevailing answers, clarifications and explanations proffered by practicing Buddhists.

3031:, rejected much of traditional Buddhism, including the Four Noble Truths, karma and rebirth, thus turning his new religion into a vehicle for 9926: 9444: 3119:

is often translated as "suffering," but this translation only covers the general meaning. The exact translation is dependent on the context.

2472:

I directed my mind to the knowledge of the destruction of the intoxicants My mind was liberated the knowledge arose that it was liberated.

2341:

In their symbolic function, the sutras present the insight into the four truths as the culmination of the Buddha's path to awakening. In the

1819:, unsatisfactory and painful. We expect happiness from states and things which are impermanent, and therefore cannot attain real happiness. 13456: 10844: 9410: 2417:, a widely used introductory text for non-Buddhists, uses the four truths as a framework to present an overview of the Buddhist teachings. 1217:, confining our automatic responses to sensory contact by restraining oneself, cultivating discipline and wholesome states, and practicing 181: 2091:; as it is not born it cannot die, and so it is also known as the "deathless". To attain this state, all phenomena subject to birth – the 10393: 10175: 1199:

that comes with it, but also referring to the endless cycle of attraction and rejection that perpetuates the ego-mind. There is a way to

3776:* Donald Lopez: "The original teachings of the historical Buddha are extremely difficult, if not impossible, to recover or reconstruct." 13498: 10952: 1855:, "thirst", craving for and clinging to these impermanent states and things. In the orthodox view, this clinging and craving produces 10687: 2552:

According to Bronkhorst this "first sermon" is recorded in several sutras, with important variations. In the Vinaya texts, and in the

2038:

of "the path" can also be found in the Nikayas. The Theravada tradition regards insight into the four truths as liberating in itself.

10709: 9231: 3934:, the "dustless, stainless Dhamma eye" arose to Kondañña, stating: "Whatever is subject to origination is all subject to cessation." 2833:

as a central elements in their teachings. If the sutras in general are studied at all, it is through various Mahayana commentaries.

2173:

According to Anderson, "the four truths are recognized as perhaps the most important teaching of the Buddha." Yet, as early as 1935

1614:

is interpreted as the repeated birth of the ego or self-sense, which perpetuates the process of self-serving responses and actions.

13657: 13382: 10338: 8904:

Hayes, Richard P. (2013), "The Internet as Window onto American Buddhism", in Queen, Christopher; Williams, Duncan Ryuken (eds.),

13219: 12671: 10125: 2884: 4224: 13547: 12874: 10854: 9760: 2191:"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;" 13626: 9983: 9645: 9625: 9509: 9349: 9286: 9127: 9016: 8996: 8895: 8848: 8830: 8803: 8727: 8700: 8673: 8399: 8202: 7845: 7818: 3695: 2891:, the four noble truths are studied as part of the Bodhisattva path. They are explained in Mahayana commentaries such as the 2712:, and other suttas, as a means to study the four noble truths and put them into practice. For example, Ajahn Sumedho states: 1062:") are "the truths of the noble one (the Buddha)," a statement of how things really are when seen correctly. The truths are: 306: 10520: 4336:

The Dalai Lama himself is regarded to be an incarnation of the thirteen previous Dalai Lamas, who are all manifestations of

3894:"Enlightenment" is a typical western term, which bears its own, specific western connotations, meanings and interpretations. 3181:

refers to the ultimately unsatisfactory nature of temporary states and things, including pleasant but temporary experiences.

13596: 11037: 10879: 10372: 8859:

Theravada Buddhism and the British Encounter: Religious, Missionary and Colonial Experience in Nineteenth Century Sri Lanka

8319: 13636: 9957: 9527:

Wallace, B. Alan (2002), "The Spectrum of Buddhist Practice in the West", in Prebish, Charles S.; Baumann, Martin (eds.),

3142:" is an adjective The best translation here is by the English adjective "painful," which can apply to a range of things." 13214: 1363:

Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.

13111: 12661: 10756: 10169: 2049:

The four truths are to be internalised, and understood or "experienced" personally, to turn them into a lived reality.

1971:

is attained, no more karma is being produced, and rebirth and dissatisfaction will no longer arise again. Cessation is

1006: 452: 409: 2298:. Schmithausen further states that still other descriptions of this "liberating insight" exist in the Buddhist canon: 13601: 10957: 9538: 9163: 9077: 8644: 8472:

Bhikkhu Bodhi (2016), "The Transformations of Mindfulness", in Purser, Ronald E.; Forbes, David; Burke, Adam (eds.),

8462: 8417: 8106: 7911: 7893: 5737: 2905:

teachings. The truth of the path (the fourth truth) is traditionally presented according to a progressive formula of

1706:

As a symbol, they refer to the possibility of awakening, as represented by the Buddha, and are of utmost importance:

1236:, or "liberating insight", came to be regarded as liberating in itself, instead of or in addition to the practice of 13204: 10212: 10192: 13567: 12889: 12634: 8507: 4157:(the Majjhima-nikāya 140) for his interpretation of "Nirvāṇa as Absolute Truth", which, according to Rahula, says: 2360:("graduated talk"), in which the Buddha explains the four truths; this talk frees the listener from the hindrances; 2349:

they have the same symbolic function, in a reenactment by his listeners of the Buddha's awakening by attaining the

1504:- "rising," "swelling up"; "rising up, coming forth"; "elevation, exaltation, rise; growth"; "result, consequence"; 8116: 7794: 3458:

Joseph Goldstein: "The four noble truths are the truth of suffering, its cause, its end, and the path to that end.

3313: 13281: 13271: 11100: 10658: 9199: 9185: 3248:(D II 90–91). Here, the Buddha explains that it is by not understanding the four truths that rebirth continues." 3130:, p.30: ""suffering" is an appropriate translation only in a general, inexact sense In the passage on the first 2526:– knowing what needs to be done in connection with that truth (e.g., practice; motivation; directly experiencing) 2436:

that the Buddha deliberately drew upon a clearly defined medical model for his fourfold analysis of human pain."

1413:, "this is the path leading to the cessation of pain." The key terms in the longer version of this expression, 13552: 13226: 12879: 12681: 12572: 12517: 11090: 2963:

necessarily strike the western Buddhist as the ultimate answer, as it certainly was for early Indian Buddhists.

2042:

nurturing positive thoughts; constant awareness of the feelings and responses which arise; and the practice of

10435: 10049: 8337:

Alexander, James (2019), "The State Is the Attempt to Strip Metaphor Out of Politics", in Kos, Eric S. (ed.),

1754:

As a proposition, the four truths defy an exact definition, but refer to and express the basic orientation of

1161:

As a proposition, the four truths defy an exact definition, but refer to and express the basic orientation of

13557: 13196: 12894: 12577: 10869: 10702: 3646:

Griffiths, Paul (1981), "Concentration or Insight; The Problematic of Theravada Buddhist Meditation-theory",

3011:

lines". The doctrine of rebirth is considered mandatory in Tibetan Buddhism, and across many Buddhist sects.

1912:, or the five skandhas. It is this craving which is to be confined, as Kondanna understood at the end of the 935: 630: 9743: 4130:

and cataphatic approaches can be found in all religions. Rahula gives an overview of negative statements of

13375: 12779: 12651: 12622: 12324: 10276: 8499:

The International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies

3049: 2840:, but remains in the world out of compassion for all sentient beings. The four truths, which aim at ending 2035: 2004: 1116: 880: 655: 615: 10298: 10247: 8596: 13471: 13412: 12470: 12379: 11849: 11494: 11007: 10902: 3826:

On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism

3640:

On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism

3312:

and some Theravadins have reinterpreted these teachings as "birth of ego". See, for example Payutto, and

3264:

On the meaning of moksha as liberation from rebirth, see Patrick Olivelle in the Encyclopædia Britannica.

2708: 2505: 1631: 1291: 12014: 4231: 3240:

also refers to this liberation. Carol Anderson: "The second passage where the four truths appear in the

1089:(origin, arising, combination; 'cause'): together with this transient world and its pain, there is also 13606: 13527: 13319: 12799: 12275: 11761: 10884: 10717: 10603:

Basic Books. Kindle Edition. (Part 1 examines the four truths from a Western psychological perspective)

9295: 8454: 3035:

and social action. According to Ambedkar, Four Noble Truths was "the invention of wrong-headed monks".

2392:

and the attainment of the divine eye, with which past lives and the working of rebirth are being seen.

12209: 9797: 21: 13520: 13209: 13022: 13012: 12884: 11867: 11447: 11208: 11183: 10418: 7941: 7854: 3799:

collections." She also refers to Bareau, who noticed the consistency between the two versions in the

2500: 2278: 1978: 1316: 1241: 755: 11233: 9833: 2988: 2367:("dhamma eye"), and knowledge arises: "all that has the nature of arising has the nature of ending"; 1807: 1772: 1187: 565: 13466: 13314: 12666: 12480: 12458: 12451: 12354: 11887: 11507: 11323: 11268: 10889: 10695: 3742: 3364: 3069: 2073:

and its ending as a means to reach peace of mind in this life, but also as a means to end rebirth.

1812: 1470: 1178: 1037: 760: 710: 113: 10070: 9930: 4090:"The remaining two factors, namely Right Thought and Right Understanding go to constitute Wisdom." 2949:"is mainly on meditation practice and a kind of down-to-earth psychological wisdom." According to 2256:, liberation from rebirth. This change is reflected in the canon, where, according to Bronkhorst, 2087:

process of rebirth and redeath. Nirvāna is not subject to time and change, and so is known as the

13662: 13444: 13368: 13251: 13231: 12562: 12542: 12299: 12029: 11273: 10532: 5436: 3469:

Professor of religion, Kalamazoo College; Co-Editor of the Journal of Buddhist–Christian Studies.

3044: 2910: 2046:, meditation. The tenfold path adds the right (liberating) insight, and liberation from rebirth. 920: 2844:, do not provide a doctrinal basis for this view, and had to be reinterpreted. In the old view, 2487: 13261: 13101: 12769: 12739: 12512: 12463: 12304: 12252: 12247: 12009: 11830: 11727: 11479: 11474: 11223: 10320: 10220: 10156: 9181: 4116: 3236: 2589: 2168: 2109: 1833: 1759: 1653:) can be translated as "noble", "not ordinary", "valuable", "precious". "pure". Paul Williams: 1460:, which were later added to the formula. The four mnemonic terms can be translated as follows: 1295:

text, which contains two sets of the four truths, while various other sets can be found in the

1166: 999: 735: 720: 700: 625: 620: 535: 442: 11591: 10677: 10610:, Rodale, Kindle Edition. (An explanation of how to apply the Four Noble Truths to daily life) 9815: 9321: 7969: 7932: 5856: 4741:, the four noble truths are recognized as perhaps the most important teaching of the Buddha.". 3098:

as "Four Pure Insights into the Way Things Are". Contemporary scholar Peter Harvey translates

13584: 13266: 13236: 12817: 12749: 12582: 12497: 12492: 12416: 12411: 12329: 10859: 5727: 3054: 2265: 1339:

Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which

940: 930: 885: 301: 11882: 2825:

The four truths are less prominent in the Mahayana traditions, which emphasize insight into

2277:

into the four truths", which is presented as the "liberating insight" which constituted the

2194:"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;" 13532: 13422: 13289: 13256: 13241: 12759: 12656: 12602: 12487: 12426: 12394: 12389: 12374: 12359: 12349: 12314: 12227: 11919: 11842: 11145: 11085: 10834: 10801: 10751: 10681: 10640: 10096: 4002: 3059: 2785:

is "perfect freedom, peace, tranquility and happiness", and "Absolute Truth", which simply

2268:

the four truths did not serve as a description of "liberating insight". Initially the term

2174: 2031: 2017: 1531:

According to L.S. Cousins, the four truths are not restricted to the well-known form where

1518: 1355:

According to this sutra, with the complete comprehension of these four truths release from

1214: 1185:, "unsatisfactory," "incapable of satisfying" and painful. This craving keeps us caught in 1121: 950: 910: 905: 870: 715: 595: 503: 488: 432: 404: 366: 13129: 11744: 11613: 11539: 11415: 11153: 8347: 7987: 3881:

after the introduction of the four noble truths) seemed to conform so well to this claim."

3837:

Anderson refers to research by K.R. Norman, Bareau, Skilling, Schmithausen and Bronkhorst.

2868: 2738:

refers to the cessation of the defilements and the resulting peace of mind and happiness (

2695: 1953:

refers to the moment of attainment itself, and the resulting peace of mind and happiness (

1698:

According to Anderson, the four truths have both a symbolic and a propositional function:

1558:. In the five skandhas, sense-contact with objects leads to sensation and perception; the 1469:– "incapable of satisfying", "the unsatisfactory nature and the general insecurity of all 138: 134: 8: 13481: 13096: 12975: 12809: 12784: 12774: 12734: 12711: 12594: 12567: 12527: 12446: 12436: 12364: 12291: 11722: 11579: 11360: 11338: 11290: 11110: 10910: 10766: 10746: 10608:

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

10467: 9174:

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

8491: 4403: 3335:, is the noble truth that is the arising of pain? This is craving that leads to rebirth." 2664: 2634:, Majjhima Nikaya 149:3 plus 149:9, give an alternative presentation of the four truths: 2426: 960: 915: 853: 793: 730: 675: 670: 425: 414: 349: 160: 11070: 10997: 10669: 10346: 9260:

The Encyclopedia of Indian Philosophies, Vol. IX: Buddhist philosophy from 350 to 600 AD

7213: 4075:

it is certainly possible to take the position that the sutta itself is relatively late."

13461: 13159: 13064: 12906: 12869: 12864: 12794: 12744: 12691: 12686: 12557: 12552: 12547: 12537: 12522: 12507: 12502: 12441: 12421: 12384: 12309: 12114: 11815: 11739: 11617: 11559: 11400: 11300: 11228: 11203: 10849: 10779: 4510: 4508: 4269: 4219:

The Karma and Rebirth Debate Within Contemporary Western Buddhism: Some Links to Follow

4213: 4127: 3527:

jhanas, gains the three knowledges, understands the Four Noble Truths and destroys the

3309: 2996: 2846: 2726: 2684: 2144: 2092: 1994: 1973: 1864: 1789: 1271: 1232: 1223: 1205: 1192: 945: 925: 865: 860: 748: 650: 643: 570: 560: 467: 239: 12958: 10546: 8738:"Insight Meditation in the United States: Life, Liberty, and the Pursuit of Happiness" 8249:

Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compassion

5450: 3633:

Recherches sur la biographiedu Buddha dans les Sutrapitaka et les Vinayapitaka anciens

2672: 2139:

Some contemporary teachers tend to explain the four truths psychologically, by taking

1784: 13439: 13337: 13299: 12995: 12980: 12943: 12928: 12701: 12617: 12532: 12369: 12334: 12319: 12046: 12036: 11717: 11564: 11549: 11420: 11343: 11263: 11198: 11130: 11017: 10165: 10031: 9885: 9697: 9669: 9641: 9621: 9556: 9534: 9505: 9345: 9309: 9299: 9282: 9159: 9123: 9104: 9073: 9063: 9012: 8992: 8891: 8844: 8826: 8799: 8723: 8696: 8669: 8640: 8458: 8413: 8395: 8315: 8198: 8102: 7957: 7920: 7907: 7889: 7841: 7814: 6434:

Shulman, Eviatar Rethinking the Buddha (Cambridge University Press, 2017), p. 140 ff.

5733: 4394: 3973: 3691: 3431:

Ven. Dr. Rewata Dhamma: The Four Noble Truths are: 1. The Noble Truth of Suffering (

3027:, a modernistic interpretation of Buddhism by the Indian leader and Buddhist scholar 2928: 2893: 2699: 2323: 2290: 1937:

ceases, or can be confined, when one renounces or confines craving and clinging, and

1856: 1597: 1028: 992: 890: 875: 680: 555: 462: 447: 378: 174: 12281: 11075: 10975: 8045:

The Middle Length Discourses of the Buddha. A New Translation of the Majjhima Nikaya

7904:

The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya

4505: 1860: 1555: 1340: 13572: 13515: 12985: 12938: 12933: 12789: 12754: 12729: 12724: 12475: 12431: 12344: 12019: 11675: 11668: 11452: 11442: 11328: 10992: 10864: 10092: 9768: 9400: 9392: 9043:

Lamb, Christopher (2001), "Cosmology, myth and symbolism", in Harvey, Peter (ed.),

8927: 7975: 4180: 3983: 3748: 3651: 3091: 2888: 1367:

The comprehension of these four truths by his audience leads to the opening of the

1262: 955: 900: 830: 820: 685: 317: 287: 263: 127: 101: 85: 12064: 9036:

Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West

2601:

Thus it was said by the Blessed One. And the Happy One, the Master, further said:

2216:

Theravada tradition as the central teaching of the Buddha. According to Anderson,

13349: 13294: 13246: 13174: 13044: 12842: 12822: 12764: 12676: 12339: 12237: 12084: 11820: 11803: 11788: 11766: 11318: 11188: 11022: 11002: 10613: 10400: 10216: 10110: 9635: 9615: 9528: 9499: 9367:

Schmithausen, Lambert (1986), "Critical response", in Neufeldt, Ronald W. (ed.),

9339: 9276: 9006: 8885: 8663: 8445: 8192: 7835: 7808: 7225: 3685: 2898: 2532:– accomplishing what needs to be done (e.g., result, full understanding, knowing) 2239: 1645: 1514:– cessation; release; to confine; "prevention, suppression, enclosing, restraint" 1311:, "Setting the Wheel of Dhamma in Motion", contains the first teachings that the 1056: 980: 895: 695: 605: 550: 220: 12094: 11248: 11238: 10008: 9908: 7886:

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

7797:, The Journal of the International Association of Buddhist Studies 16 (1), p. 11 5258: 5256: 3655: 2978:

in current life by ending life". In traditional Buddhism, rebirth continues the

2826: 1957:), but also to the final dissolution of the five skandhas at the time of death ( 1559: 1550:

The various terms all point to the same basic idea of Buddhism, as described in

1540: 545: 13486: 13304: 13007: 12857: 12639: 12219: 12199: 12119: 11808: 11798: 11732: 11569: 11055: 10918: 10495: 7510: 7143: 7141: 4337: 3032: 3028: 2766: 2668: 2496: 1848: 1535:

is the subject. Other forms take "the world, the arising of the world" or "the

1312: 1267: 1137: 840: 770: 725: 583: 202: 13360: 7852:, Quote: "(...)The Buddhism upon which he settled and about which he wrote in 7534: 7249: 4652: 4650: 2936: 1124:

is the path leading to the confinement of this desire and attachment, and the

13651: 13579: 13074: 12923: 12232: 12134: 11992: 11793: 11771: 11707: 11378: 11173: 11168: 11060: 10729: 10630: 10527: 10515: 10505: 10152: 9396: 7201: 6714: 5253: 4440:

is often interpreted in western languages as the "cause" of "suffering," but

3723: 3004: 2920:

and the noble eightfold path when presenting the dharma to Western students.

2809: 1675: 1320: 1048: 665: 660: 600: 331: 13476: 11532: 11522: 10894: 7546: 7285: 7138: 2916:

Some contemporary Tibetan Buddhist teachers have provided commentary on the

1296: 805: 610: 13432: 13164: 13149: 13119: 13069: 13059: 12901: 12696: 12189: 12024: 11902: 11690: 11685: 11512: 11383: 11258: 10719: 10596: 9851: 7522: 7500: 7498: 7496: 5422: 5304: 4647: 4192:

Richard Gombrich also states that Rahula's book would more aptly be titled

4170:

as "ineffable", Thanissaro Bhikkhu gives a somewhat different translation:

2950: 2520:– knowing the nature of the truth (e.g., acknowledgement, view, reflection) 2432: 2151: 1763: 1691: 1568: 1445: 1174: 1152:

Buddhist scriptures, as a part of the broader "network of teachings" (the "

1098: 705: 590: 508: 394: 11947: 11932: 11892: 11589: 11253: 10829: 10482:

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

8868:

Religions in Focus: New Approaches to Tradition and Contemporary Practices

8599:

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

8525:

Paths to Liberation. The Marga and its Transformations in Buddhist Thought

8429:

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

8390:

Anderson, Carol (2003), "Four Noble Truths", in Buswell, Robert E. (ed.),

8383:

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

8374:

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

4325:

acceptance of the Buddha's overcoming of that fate as ultimate liberation.

4001:

recommending a treatment for the illness that can bring about a cure (the

3944:

on Gogerly and Hardy, writes that "existence is suffering; human passion (

2991:

and cyclic universe doctrines underpin the Four Noble Truths in Buddhism.

2026:, liberation, restraining oneself, cultivating discipline, and practicing 1900: 1878:, craving to continue the cycle of life and death, including rebirth; and 1852: 1170: 1090: 13451: 13134: 12963: 12104: 12089: 11872: 11680: 11608: 11388: 11218: 11120: 10967: 10839: 10209: 9473:

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

9405: 9331:

The Origins of Yoga and Tantra: Indic Religions to the Thirteenth Century

8711:

Science for Monks: Buddhism and Science: A BIT of The Really Hard Problem

8215:, Translated by Thubten Thardo (Gareth Sparham) (Kindle ed.), Wisdom 8194:

Healing the Heart and Mind with Mindfulness: Ancient Path, Present Moment

5224: 5222: 5220: 5218: 5216: 3738: 3443:); 4. The Noble Truth of the path leading to the cessation of suffering ( 2830: 2748: 2027: 1963: 1385: 1218: 775: 13124: 11584: 10637:, Oxford University Press (Chapter 3 is a commentary of about 25 pages). 10575:

Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism

8550:

Carter, John Ross (1987), "Four Noble Truths", in Jones, Lindsay (ed.),

8276:

Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism

7736: 7712: 7558: 7493: 5023: 5021: 5019: 1154: 13511: 13427: 13395: 13391: 13079: 13037: 12913: 12719: 12644: 12258: 12242: 12204: 12184: 12079: 12054: 11962: 11897: 11877: 11623: 11554: 11425: 11308: 11278: 11213: 11163: 10821: 10811: 10784: 10556: 9717: 8971:

Modernisation of Buddhism: Contributions of Ambedkar and Dalai Lama XIV

8931: 8492:"Karma and Teleology: A Problem and its Solutions in Indian Philosophy" 8122: 6623: 6621: 4195: 3678:

The Ideas and Meditative Practices of Early Buddhism, by Tilmann Vetter

2906: 2742:); to the final dissolution of the five skandhas at the time of death ( 2322:

In contrast, Thanissaro Bikkhu presents the view that the four truths,

2128: 2062: 1985: 1300: 1145: 1141: 780: 540: 437: 12099: 11095: 10601:

Thoughts Without A Thinker: Psychotherapy from a Buddhist Perspective.

7795:

Religion, Kinship and Buddhism: Ambedkar's Vision of a Moral Community

7685: 5946: 5213: 4920: 4918: 4916: 4914: 4912: 2509:("Setting in Motion the Wheel of Dhamma", Samyutta Nikaya 56.11). The 1213:

will no longer arise again. This can be accomplished by following the

13507: 13054: 13027: 12194: 12069: 11781: 11697: 11574: 11464: 11437: 11430: 11393: 11350: 11313: 11080: 11045: 11012: 10987: 10942: 10510:

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

8139:

Thoughts Without A Thinker: Psychotherapy from a Buddhist Perspective

8023:

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

5016: 3992: 3064: 2792:

According to Spiro, most (lay) Theravada Buddhists do not aspire for

2703: 2675:

sect, the Four Noble Truths should be meditated upon simultaneously.

2329: 2100: 1248: 825: 800: 13491: 12827: 11663: 11517: 11283: 11065: 10934: 10926: 9798:"Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion" 9491:

Modernity and Re-enchantment: Religion in Post-revolutionary Vietnam

9482:

Buddhism and Society: A Great Tradition and Its Burmese Vicissitudes

8588:

The New Buddhism. The Western Transformation of an Ancient Tradition

8447:

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

8213:

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

7996:

The Long Discourses of the Buddha. A Translation of the Dīgha Nikāya

7017: 7015: 6618: 5883: 3930:

In effect to the exposition of the four truths, as presented in the

2872:("A Lamp for the Path to Awakening"), which forms the basis for the 2574:

were not part of this sutta, and were later added in some versions.

2306:) of the five Skandhas"; "the realisation of the Skandhas as empty ( 1890:, Brazier and Batchelor point to the wider connotations of the term 1766:

to temporary states and things, which is ultimately unsatisfactory,

1610:

is interpreted as behavior which serves craving and clinging, while

1486:, (non-transient) "pleasure", and it is better translated as "pain". 1191:, "wandering", usually interpreted as the endless cycle of repeated 188: 13407: 13344: 13184: 13139: 13084: 13049: 12953: 12612: 12179: 12174: 12124: 12059: 11977: 11942: 11937: 11598: 11469: 11457: 11368: 11027: 10724: 10568:

The Four Noble Truths: The Foundation of Buddhist Thought, Volume I

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Buddhist Psychology: The Foundation of Buddhist Thought, Volume III

8148:

The Four Noble Truths: The Foundation of Buddhist Thought, Volume I

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DDSA: The practical Sanskrit-English dictionary, at Wisdom Library

5421:

DDSA: The practical Sanskrit-English dictionary, at Wisdom Library

4909: 4737:, p. 55, Quote: "As the context of the Buddha's first talk on 3024: 2932: 2902: 2706:

tradition, great emphasis is placed upon reading and contemplating

2294:, and still later, in the Hinayana schools, by the doctrine of the 2113:(Last Days of the Buddha, Digha Nikaya 16)", states it as follows: 2088: 1824: 1755: 1252: 1162: 1149: 1020: 835: 815: 810: 690: 386: 55: 26: 12169: 12159: 12144: 11967: 11837: 11105: 9027:

Siddhartha's Brain: Unlocking the Ancient Science of Enlightenment

8796:

How Buddhism Began: The Conditioned Genesis of the Early Teachings

8508:"The Buddhist to Liberation: An Analysis of the Listing of Stages" 7660: 7658: 7645: 7643: 7641: 7639: 7090: 6765: 5805: 5534: 5532: 5517: 4495: 4493: 4491: 4489: 4487: 4485: 4483: 3687:

How Buddhism Began: The Conditioned Genesis of the Early Teachings

1882:, craving to not experience the world and painful feelings. While 1140:, and are traditionally identified as the first teaching given by 13503: 13089: 13032: 13017: 12164: 12154: 12129: 12004: 11999: 11957: 11927: 11859: 11825: 11712: 11653: 11648: 11502: 11405: 11243: 11193: 10980: 10806: 8655:

Religious Giving and the Invention of Karma in Theravada Buddhism

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Buddhists. This they attempt through merit accumulation and good

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which leads to renewed becoming , and there is no fresh becoming.

1989: 1938: 1921: 1811:, life in this "mundane world", with its clinging and craving to 1551: 1544: 1510: 1333: 1324: 1257: 1125: 1108: 1080: 515: 30: 11776: 11544: 8512:

The Journal of the International Association of Buddhist Studies

8474:

Handbook of Mindfulness: Culture, Context, and Social Engagement

8240:

The Joy of Living: Unlocking the Secret and Science of Happiness

7126: 7102: 6929: 6782: 6780: 6606: 6591: 6557: 6555: 6553: 6551: 6067: 5895: 5692: 3854:, the calming of the mind by one-pointedly concentration. While 1580: 1209:, cessation of craving, whereafter rebirth and the accompanying 1136:

The four truths appear in many grammatical forms in the ancient

13562: 13169: 13154: 12990: 12852: 12832: 12607: 12269: 12149: 12139: 12074: 11702: 11658: 11643: 11633: 11603: 11527: 11410: 11178: 11050: 10794: 10789: 9145:

McDermott, James Paul (1975), "The Kathāvatthu Kamma Debates",

7939: 7655: 7636: 7375: 7365: 7363: 6011: 6009: 5529: 5169: 5167: 5082: 5080: 5078: 5076: 4480: 3541: 3008: 2873: 2863: 2295: 2252: 2096: 2078: 2022: 1797: 1686: 1465: 1200: 1067: 975: 530: 525: 520: 483: 146: 10437:

The Truth of Rebirth. And Why it Matters for Buddhist Practice

10065: 10063: 10061: 10059: 9378:"Buddhist Modernism and the Rhetoric of Meditative Experience" 9138:

Buddhahood Embodied: Sources of Controversy in India and Tibet

8924:

A History of Indian Buddhism. From Sakyamuni to Early Mahayana

8348:"The Chinese Parallels to the Dhammacakkappavattana-sutta (2)" 8081:

The Meaning of Life: Buddhist Perspectives on Cause and Effect

7350: 7348: 7189: 7078: 6982: 6741: 6726: 6377: 6030: 6028: 6026: 6024: 5154: 5152: 5118: 5116: 5114: 5112: 4964: 4962: 3177:, p. 46), "suffering" is an incorrect translation, since 2781:

of Buddhism, and is attained in this life, not when one dies.

2288:

According to Schmithausen, the four truths were superseded by

2228: 1433:: road, path, way; the means of reaching a goal or destination 1289:

The four truths are best known from their presentation in the

13542: 13537: 13309: 13144: 13002: 12968: 12948: 12918: 12847: 12264: 12109: 11987: 11982: 11952: 11907: 11754: 11749: 11628: 11333: 11158: 11125: 11115: 10577:, Snow Lion. (Part 1 of 3 is a commentary on the four truths) 10051:

The Truth of Rebirth And Why it Matters for Buddhist Practice

8906:

American Buddhism: Methods and Findings in Recent Scholarship

7901: 7570: 7440: 7255: 7231: 7219: 7207: 7072: 6777: 6720: 6656: 6654: 6652: 6650: 6648: 6548: 6442: 6440: 6367: 6365: 6305: 5910: 5063: 5061: 5059: 4825: 4823: 4821: 4706: 4704: 4637: 4635: 4633: 4631: 3528: 3202:, p. 10): "dukkha (unsatisfactoriness or suffering)..."; 2954: 2813: 2008:, refers to the path to the cessation of, or liberation from 1925:, "cessation," "suppression," "renouncing," "letting go", or 1873: 1778: 1670: 1664: 1643:

The term "arya" was later added to the four truths. The term

1574: 1536: 1059: 765: 38: 34: 7483: 7481: 7479: 7387: 7360: 7333: 7261: 6885: 6816: 6792: 6337: 6335: 6281: 6221: 6194: 6170: 6096: 6094: 6006: 5922: 5680: 5600: 5481: 5164: 5099: 5097: 5095: 5073: 4863: 4861: 4859: 4857: 4855: 4853: 4226:

Secular Buddhism vs. Traditional Buddhism: 6 Key Differences

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is based on the teaching of the Japanese priest and teacher

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The White Buddhist: the Asian odyssey of Henry Steel Olcott

7675: 7673: 7582: 7345: 7297: 7114: 7032: 7030: 6972: 6970: 6968: 6875: 6873: 6833: 6831: 6464: 6233: 6211: 6209: 6021: 5726:

Davids, Thomas William Rhys; Stede, William (23 May 1993).

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identifying the illness and the nature of the illness (the

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Dukkha, Non-Self, and the Teaching of the Four Noble Truths

2724:

Within the Theravada-tradition, three different stances on

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Whatever is subject to origination is subject to cessation.

71: 8118:

Contemplation by way of the Twelve Interdependent Arisings

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Williams, Paul; Tribe, Anthony; Wynne, Alexander (2012),

9605:

Williams, Paul; Tribe, Anthony; Wynne, Alexander (2002),

8523:

Buswell, Robert E. Jr.; Gimello, Robert M., eds. (1994),

8339:

Michael Oakeshott on Authority, Governance, and the State

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means the cool state of mind, free from the fires of the

1284: 10451: 7765: 7763: 7670: 7452: 7165: 7027: 6965: 6870: 6858: 6828: 6804: 6500: 6476: 6392: 6352: 6350: 6206: 6158: 6146: 6115: 6113: 6111: 6109: 6045: 6043: 5979: 5977: 5975: 5973: 5958: 5873: 5871: 5822: 5820: 5707: 5651: 5636: 5612: 5563: 5561: 5559: 5403: 5354: 5352: 5350: 5337: 5335: 5333: 5331: 4873: 4542: 4540: 3398:* John J. Makransky: "The third noble truth, cessation ( 1724:"overarching and comprehensive structure of the path to 1247:

The four truths grew to be of central importance in the

8964:, Delhi: Motilal Banarsidass Publishers Private Limited 8628:

Theravada Buddhism: Continuity, Diversity, and Identity

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According to the Buddhist tradition, the first talk of

9430:"The Rhetoric of Experience and the Study of Religion" 7775: 7748: 7273: 6953: 6914: 6897: 6848: 6846: 6567: 6322: 6320: 5763: 5753: 5751: 5749: 5364: 5243: 5241: 5239: 5237: 5128: 4989: 4888: 4801: 4780: 4756: 4689: 4677: 4662: 4618: 4616: 4614: 4612: 4610: 4608: 4606: 4591: 4579: 4552: 4527: 4525: 4523: 3824:

According to Schmithausen, in his often-cited article

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served to denote this "liberating insight". Later on,

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tradition, which sees the higher aims of insight into

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The Noble Eightfold Path: Way to the End of Suffering

10321:"Dhatu-vibhanga Sutta: An Analysis of the Properties" 10112:

How colonialism sparked the global Vipassana movement

10026: 10024: 10022: 10020: 10018: 8740:, in Prebish, Charles S.; Tanaka, Kenneth K. (eds.), 8054:

The Noble Eightfold Path: Way to the End of Suffering

7760: 7594: 6579: 6347: 6293: 6269: 6106: 6079: 6040: 5970: 5934: 5868: 5844: 5817: 5573: 5556: 5505: 5457: 5391: 5379: 5347: 5328: 4537: 3439:); 3. The Noble Truth of the cessation of suffering ( 2370:

The request to become a member of the Buddhist order;

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The Ideas and Meditative Practices of Early Buddhism

9520:

The Ideas and Meditative Practices of Early Buddhism

8947:

Jong, J.W. de (1993), "The Beginnings of Buddhism",

7606: 7411: 6997: 6941: 5989: 5865:, p. 162 with note 38, for context see pp. 1–3. 5780: 5469: 5292: 4943:

Dependent Origination: the Buddhist Law of Causality

4835: 3305: 3303: 3196:, "pleasure", and it is better translated as "pain". 1566:

describe the further process: craving and clinging (

9744:"Paticcasamuppada: Practical dependent Origination" 8787:

Buddhism Transformed: Religious Change in Sri Lanka

8784: 8579:

Beyond Enlightenment: Buddhism, Religion, Modernity

8154: 8145: 8121:, Padma Karpo Translation Committee, archived from 7564: 7552: 7540: 7291: 7147: 6935: 6843: 6416: 6404: 6317: 5746: 5310: 5234: 4603: 4520: 3683: 3274: 3272: 3270: 2443: 10015: 9613: 9604: 9062: 8532:Buswell, Robert E. Jr.; Lopez, Donald Jr. (2003), 8222:Calm and Insight: A Buddhist Manual for Meditators 8083:, Translated and edited by Jeffrey Hopkins, Wisdom 7021: 6702: 6690: 6678: 5889: 5550: 5280: 4924: 4499: 4378: 3435:); 2. The Noble Truth of the origin of suffering ( 3380:for inferior ones, did not take pleasure in them." 2709:The Discourse That Sets Turning the Wheel of Truth 1894:, "coming into existence together": together with 1694:, often used to represent the Noble Eightfold Path 10551:The Truth of Suffering and the Path of Liberation 10472:The Two Traditions of Meditation in Ancient India 10071:"Maha-parinibbana Sutta: Last Days of the Buddha" 8884:Harvey, Peter (2015), Emmanuel, Steven M. (ed.), 8561:Buddhism, Reincarnation, and Dalai Lamas of Tibet 8483:The Two Traditions of Meditation in Ancient India 8408:Anderson, Carol (2004). Robert E. Buswell (ed.). 8352:Journal of the Oxford Centre for Buddhist Studies 8072:The Truth of Suffering and the Path of Liberation 8030:Batchelor, Stephen (2012), "A Secular Buddhism", 7834:Keown, Damien; Prebish, Charles S., eds. (2013). 3300: 3259:When these are known, removed is rebirth's cause, 3102:as "True Realities for the Spiritually Ennobled". 2610:When these are known, removed is rebirth's cause, 1805:, "standing unstable," is the basic insight that 1741: 13649: 9890:: CS1 maint: bot: original URL status unknown ( 9872:. Archived from the original on 11 December 2012 9712: 9710: 9708: 9706: 8237: 7807:Eleanor Zelliot (2015). Knut A. Jacobsen (ed.). 5538: 3735:Well-known proponents of the first position are: 3267: 2698:become calm and incapable of producing any more 2373:A second talk by the Buddha, which destroys the 354: 165: 13390: 10624: 10339:"Nichiren Shu Buddhist Temple of UK Newsletter" 9180: 9120:The Scientific Buddha: His Short and Happy Life 9097:Buddhism and Science: A Guide for the Perplexed 8291: 8282: 8069: 8056:(Kindle ed.), Independent Publishers Group 7806: 7159: 4514: 4126:According to Gombrich this distinction between 4051:, SN 56.11, p. 1846. See also Anderson (2001), 3948:– desire) is the cause of continued existence." 3770:Well-known proponent of the third position are: 3648:The Journal of the American Academy of Religion 2612:The root of sorrow plucked; then ends rebirth. 1327:" is normally translated as "Buddhist monks"): 244: 10430: 10428: 10413: 10411: 10409: 10151: 10088: 10086: 10084: 9919: 9792: 9790: 9788: 9786: 9369:Karma and rebirth: Post-Classical Developments 9337: 8785:Gombrich, Richard; Obeyesekere, Ganan (1988), 8522: 8300: 8228: 8210: 8042: 7813:. Taylor & Francis. pp. 13, 361–370. 7588: 6311: 5701: 3412:. 'The Cessation of Continuity and becoming ( 3261:The root of sorrow plucked; then ends rebirth. 2480: 1867:and renewed dissatisfaction. Craving includes 192: 179: 60: 13376: 10703: 9737: 9735: 9733: 9731: 9703: 8693:The Bodhisattva's Brain: Buddhism Naturalized 8471: 8051: 8020: 8011: 7883: 7393: 7303: 7195: 7120: 7108: 6176: 5952: 5523: 5487: 3761:is actually the word of the historic Buddha." 3424: 3422: 3314:Buddhist modernism#West: Naturalized Buddhism 2403: 2296:non-existence of a substantial self or person 1801:, "incapable of satisfying", "painful", from 1000: 322: 268: 150: 132: 117: 106: 90: 11485:Basic points unifying Theravāda and Mahāyāna 10158:The Authenticity of the Early Buddhist Texts 9598:Mahayana Buddhism: The Doctrinal Foundations 9366: 9357: 9109:: CS1 maint: multiple names: authors list ( 8940:Facets of Buddhist Thought: Collected Essays 8757: 8540: 8531: 8365:Satipatthana. The Direct Path to Realization 8246: 7833: 6341: 6034: 5928: 5686: 4968: 4656: 4233:Reincarnation and Buddhism: Here We Go Again 3257:Long was the weary path from birth to birth. 2608:Long was the weary path from birth to birth. 1617: 1543:, that is, all compounded things, or to the 1319:, and liberation from rebirth. According to 225: 10425: 10406: 10369:"Quote from Watson (1993), The Lotus Sutra" 10081: 9783: 9673: 9248: 9197: 8968: 8937: 8273: 8184:Mindfulness: A Practical Guide to Awakening 7576: 7446: 7434: 7354: 5725: 4867: 3957:Gimello (2004), as quoted in Taylor (2007). 3589: 3587: 3375: 3373: 3287: 3285: 1526: 1371:, that is, the attainment of right vision: 1270:in the 19th century and the development of 207: 25:The Buddha teaching the Four Noble Truths. 13383: 13369: 10710: 10696: 10271: 10269: 10242: 10240: 10238: 10236: 10234: 10232: 10230: 10228: 10126:"The Pali Canon What a Buddhist Must Know" 10103: 9838:The Society for Buddhist-Christian Studies 9820:The Society for Buddhist-Christian Studies 9728: 9561:: CS1 maint: location missing publisher ( 9461: 8982:(Kindle ed.), Oxford University Press 8959: 8841:Buddhist Moral Philosophy: An Introduction 8758:Geisler, Norman; Amano, J. Yutaka (2004), 8489: 8480: 8219: 8087: 8078: 8070:Chogyam Trungpa (2009), Leif, Judy (ed.), 7381: 7327: 7315: 7243: 7084: 6786: 6759: 6747: 6735: 6672: 6660: 6627: 6600: 6446: 6371: 6140: 6015: 5409: 5086: 5027: 4937: 4935: 4933: 4882: 3869:ajjhattañ ca bahiddha ca natthi ti passato 3669: 3502: 3419: 3388: 3386: 3324: 3322: 3174: 2901:sutras, where they form part of the lower 2623: 1007: 993: 336: 76: 10581: 10489: 10387: 10147: 10145: 9944:Sanskrit Dictionary for spoken Sanskrit, 9755: 9753: 9404: 9144: 9135: 9024: 8823:Philosophy of the Buddha: An Introduction 8336: 8181: 8175:One Dharma: The Emerging Western Buddhism 8172: 8029: 7487: 7470: 7171: 6239: 6188: 6164: 6100: 5964: 5838: 5713: 5322: 5173: 4829: 4641: 4561: 3645: 3255:Through not seeing the Four Noble Truths, 3222: 3220: 3218: 3216: 3086: 3084: 2667:sect emphasized the transcendence of the 2618: 2606:Through not seeing the Four Noble Truths, 2587:According to the Buddhist tradition, the 2580: 2326:and anatta are inextricably intertwined. 1908:, but comes into existence together with 1307:According to the Buddhist tradition, the 1104:this transient, unsatisfactory existence; 10345:. September–October 2008. Archived from 9595: 9587: 9470: 9296:Rockhill, William Woodville (translator) 9294: 9265: 9147:Journal of the American Oriental Society 8921: 8811: 8793: 8748: 8735: 8708: 8690: 8681: 8634: 8558: 8505: 8443: 8426: 8407: 8389: 8380: 8371: 8362: 7940:Bhikkhu Thanissaro (translator) (1997), 7810:Routledge Handbook of Contemporary India 7742: 7730: 7718: 7691: 7679: 7458: 7369: 7339: 7267: 7183: 7060: 7048: 7036: 6976: 6891: 6879: 6864: 6837: 6822: 6810: 6798: 6771: 6542: 6530: 6518: 6506: 6494: 6482: 6470: 6458: 6398: 6356: 6287: 6263: 6227: 6215: 6200: 6119: 5862: 5850: 5674: 5645: 5630: 5618: 5606: 5594: 5373: 5274: 5265:, pp. 39–43, 57–60, 74–76, 122–124. 5207: 5122: 5103: 5067: 5050: 5010: 4903: 4812: 4795: 4774: 4762: 4750: 4734: 4722: 4671: 4573: 4546: 4531: 4465: 4453: 4420: 3991:identifying a cure for the illness (the 3705: 3584: 3370: 3282: 3205: 3185: 3145: 3112: 3110: 3108: 2658: 2543:contains incongruities, and states that 2486: 2242:(mindfulness) which according to Vetter 2163:Historical development in early Buddhism 2122: 2056: 1746: 1685: 20: 12672:Banishment of Buddhist monks from Nepal 10266: 10225: 9909:"A Glossary of Pali and Buddhist Terms" 9903: 9901: 9852:"Setting the wheel of dhamma in motion" 9691: 9663: 9609:(Kindle ed.), Taylor & Francis 9526: 9497: 9171: 9153: 8594: 8585: 8527:, Delhi: Motilal Banarsidass Publishers 8345: 8264: 8136: 8060: 7754: 7630: 7132: 7096: 6947: 6251: 6073: 5904: 5511: 5463: 5358: 4930: 4622: 4388: 3383: 3319: 3297:* See also Williams & Wynne, Spiro. 2730:and the question what happens with the 324:Ang mga Apat na Maharlikang Katotohanan 13650: 13632: 12875:List of Buddhist architecture in China 10307:Walpola Rahula: What the Buddha Taught 10285:Walpola Rahula: What the Buddha Taught 10260:Walpola Rahula: What the Buddha Taught 10142: 9750: 9741: 9698:Four Noble Truths: BUDDHIST PHILOSOPHY 9670:Four Noble Truths: BUDDHIST PHILOSOPHY 9578: 9569: 9546: 9517: 9493:, Institute of Southeast Asian Studies 9488: 9328: 9281:, State University of New York Press, 9257: 9218: 9051: 8883: 8874: 8865: 8856: 8838: 8820: 8775: 8766: 8717: 8625: 8567: 8549: 8435: 8312:Een Lamp voor het Pad naar Verlichting 8255: 8190: 8163: 8159:(Kindle ed.), Perseus Books Group 8096: 7902:Bhikkhu Nanamoli (translator) (1995), 7781: 7769: 7664: 7649: 7279: 6959: 6923: 6908: 6852: 6639: 6612: 6573: 6561: 6386: 6326: 6299: 6275: 6152: 6085: 6061: 6049: 5983: 5940: 5877: 5811: 5774: 5757: 5662: 5579: 5567: 5499: 5475: 5397: 5385: 5341: 5298: 5286: 5190: 5158: 5143: 4953: 4844: 4710: 4395:Four Noble Truths: BUDDHIST PHILOSOPHY 3213: 3199: 3081: 2565:, omit this instruction, showing that 2182:Scholarly analysis of the oldest texts 1359:, the cycle of rebirth, was attained: 1285:Full set – Dhammacakkappavattana Sutta 1083:; nothing is forever, this is painful; 1071:(not being at ease, 'suffering', from 13364: 10691: 10664:" The Four Noble Truths: an overview" 10540: 10452:Historical background and development 10181:from the original on 24 December 2015 9633: 9530:Westward Dharma: Buddhism Beyond Asia 9479: 9462:Smith, Huston; Novak, Philip (2009), 9427: 9375: 9117: 9094: 9085: 9060: 9033: 9004: 8986: 8977: 8903: 8661: 8621:from the original on 29 February 2012 8576: 8412:. MacMillan Reference, Thomson Gale. 7993: 7706: 7600: 7422: 7405: 7006: 6991: 6708: 6696: 6684: 6585: 6422: 5826: 5799: 5262: 5247: 5228: 4998: 4695: 4683: 4597: 4585: 4382: 3865:ajjhattañ ca bahiddha ca nabhinandato 3710: 3331:* Mahasatipatthana-sutta: "And what, 3105: 2897:, a summary of and commentary on the 2817:balancing both sorrow and happiness. 2314:) and without any pith or substance ( 2206: 13622: 10671:The Four Noble Truths. A Study Guide 10299:"CHAPTER II. THE FIRST NOBLE TRUTH: 10277:"CHAPTER V. THE FOURTH NOBLE TRUTH: 10248:"CHAPTER IV. THE THIRD NOBLE TRUTH: 9898: 9274: 9042: 8946: 8912: 8652: 8534:The Princeton Dictionary of Buddhism 8438:Buddhism in the Krishna River Valley 8329: 8114: 8004: 7981: 7615: 6410: 6000: 5916: 4983: 4268:Prothereo describes how Theosophist 3622:Geschichte der indischen Philosophie 3531:, and perceives that he's liberated. 3018: 2923: 2654:Emphasis within different traditions 2457: 2452: 2197:"Cautious optimism in this respect." 1977:, "blowing out", and peace of mind. 1782:(becoming, habitual tendencies) and 1299:, a collection of scriptures in the 10394:Four Noble truths for Voice Hearers 10123: 9927:"na duhkha-samudaya-nirodha-margah" 9278:Structural Depths of Indian Thought 9008:Buddhism: A Very Short Introduction 8980:Buddhism: A Very Short Introduction 8552:MacMillan Encyclopedia of Religions 2943: 2858: 1828:, "arising", "coming together", or 1682:Symbolic and propositional function 1411:ayam dukkha-nirodha-gamini patipada 1336:subject to clinging are suffering. 16:Basic framework of Buddhist thought 13: 12662:Silk Road transmission of Buddhism 10659:" What are the Four Noble Truths?" 10618:The Heart of the Buddha's Teaching 10445: 10138:from the original on 4 March 2016. 9844: 9634:Wynne, Alexander (16 April 2007). 9533:, University of California Press, 8887:A Companion to Buddhist Philosophy 8684:A Companion to Buddhist Philosophy 8310:Tsenshap Serkong Rinpoche (1996), 8294:The Heart of the Buddha's Teaching 8043:Bhikkhu Bodhi (1995a), "Preface", 7943:Tittha Sutta: Sectarians (AN 3.61) 7870: 7256:Bhikkhu Nanamoli (translator) 1995 7232:Bhikkhu Nanamoli (translator) 1995 7220:Bhikkhu Nanamoli (translator) 1995 7208:Bhikkhu Nanamoli (translator) 1995 7073:Bhikkhu Nanamoli (translator) 1995 6721:Bhikkhu Nanamoli (translator) 1995 4047:Translation Bhikkhu Bodhi (2000), 3635:, Ecole Francaise d'Extreme-Orient 3128:A Companion to Buddhist Philosophy 2380:The statement that "there are now 2099:– must be transcended by means of 1279: 458:Decline in the Indian subcontinent 453:Silk Road transmission of Buddhism 14: 13674: 13602:Gautama Buddha in world religions 10652: 10647:, HarperCollins (pp. 42–54). 10095:(2012), Encyclopædia Britannica, 9637:The Origin of Buddhist Meditation 9207:, London: Oxford University Press 9193:, London: Oxford University Press 8753:(Kindle ed.), self-published 8444:Beckwith, Christopher I. (2015). 8233:(Kindle ed.), Broadway Books 8220:Khantipalo, Bhikkhu Phra (2003), 8099:The First Discourse of the Buddha 5231:, pp. 60–63, 74–85, 185–187. 4517:, p. 483, entry note: . 3921:Samyutta Nikaya III.140–142 (PTS) 3231:and freedom from future rebirth." 2229:Substituting "liberating insight" 2052: 1904:, thirst. Craving does not cause 1407:, "this is the cessation of pain" 13631: 13621: 13343: 13333: 13332: 12890:Thai temple art and architecture 12635:Huichang persecution of Buddhism 10875:Iconography in Laos and Thailand 10741: 10728: 10718: 10474:, Motilal Banarsidass Publishers 10361: 10331: 10313: 10291: 10203: 10185: 10117: 10042: 10001: 9484:, University of California Press 9464:Buddhism: A Concise Introduction 9437:Journal of Consciousness Studies 9156:The Making of Buddhist Modernism 8962:A history of Buddhist philosophy 8744:, University of California Press 8742:The Faces of Buddhism in America 8543:Princeton Dictionary of Buddhism 8097:Dhamma, Ven. Dr. Rewata (1997), 7827: 7800: 7787: 7022:Williams, Tribe & Wynne 2002 6428: 5890:Williams, Tribe & Wynne 2012 5719: 5551:Williams, Tribe & Wynne 2002 4925:Williams, Tribe & Wynne 2002 4500:Williams, Tribe & Wynne 2002 4379:Williams, Tribe & Wynne 2002 4353: 4343: 4330: 4315: 4298: 4285: 4275: 4262: 4248: 4238: 4204: 4108: 4098: 4078: 4068: 4058: 4041: 4028: 4019: 4010: 3960: 3951: 3937: 3924: 3915: 3906: 3897: 3888: 3874: 3840: 3831: 3818: 3789: 3779: 3764: 3754: 3729: 3717: 3613:; reprinted in Gombrich (2006), 3574: 3556: 3547: 3534: 3520: 3511: 3481: 3472: 3328:On samsara, rebirth and redeath: 2953:, westerners find "the ideas of 2444:Appearance within the discourses 2238:, leading to a calm of mind and 1788:("birth", interpreted as either 1587:In the orthodox interpretation, 974: 393: 13658:Buddhist philosophical concepts 10742: 9965: 9951: 9937: 9862: 9826: 9808: 9501:Buddhism: The Illustrated Guide 9443:(11–12): 267–87, archived from 9228:K.R. Norman Collected Papers II 8926:, University of Hawai'i Press, 8839:Gowans, Christopher W. (2014), 8720:Buddhism: Beliefs and Practices 8586:Coleman, James William (2002), 7906:, Boston: Wisdom Publications, 7888:, Boston: Wisdom Publications, 7876: 7745:, pp. 234–235 with note 5. 7721:, pp. 233–234 with note 1. 6936:Gombrich & Obeyesekere 1988 5443: 5435:Dictionary of Spoken Sanskrit, 5429: 5415: 4567: 4459: 4447: 4426: 4414: 3463: 1871:, craving for sense-pleasures; 1439: 1417:, can be translated as follows: 1388:, the basic set is as follows: 1261:, emptiness, and following the 1079:is an innate characteristic of 12880:Japanese Buddhist architecture 12682:Sinhalese Buddhist nationalism 11762:Seven Factors of Enlightenment 10953:Places where the Buddha stayed 9929:. 11 June 2012. Archived from 9870:"Pali Text Society Dictionary" 9657: 9371:, State University of New York 9358:Schmithausen, Lambert (1981), 9338:Schmidt-Leukel, Perry (2006), 9253:, Buddhist Publication Society 9072:, Princeton University Press, 8942:, Buddhist Publication Society 8778:The Buddhist Path to Awakening 8186:(Kindle ed.), Sounds True 8141:(Kindle ed.), Basic Books 7529:Tsenshap Serkong Rinpoche 1996 7517:Tsenshap Serkong Rinpoche 1996 7505:Tsenshap Serkong Rinpoche 1996 4371: 3090:Contemporary Buddhist teacher 2201: 1742:Explanation of the Four Truths 1415:dukkha-nirodha-gamini Patipada 1401:, "this is the origin of pain" 1: 12895:Tibetan Buddhist architecture 9266:Prothero, Stephen R. (1996), 9201:A Sanskrit-English Dictionary 9187:A Sanskrit-English Dictionary 9099:, University of Chicago Press 8960:Kalupahana, David J. (1992), 8917:, Westminster John Knox Press 8794:Gombrich, Richard F. (1997), 8639:, Columbia University Press, 8490:Bronkhorst, Johannes (2000), 8481:Bronkhorst, Johannes (1993), 8394:, Macmillan Reference Books, 7694:, pp. 2–3, 68–70, 79–80. 4474: 4166:While Jayatilleke translates 3684:Richard F. Gombrich (2006) . 3153:Approaching the Buddhist Path 3151:Dalai Lama, Thubten Chodron, 2982:and the path to cessation of 1813:impermanent states and things 1179:impermanent states and things 12652:Buddhism and the Roman world 12628:Decline of Buddhism in India 12623:History of Buddhism in India 10723: Topics in 10625:Other scholarly explanations 10566:Geshe Tashi Tsering (2005), 10155:; Brahmali, Bhikkhu (2015), 9746:– via DhammaTalks.net. 9475:, London: Century Paperbacks 9466:(Kindle ed.), HarperOne 9333:, Cambridge University Press 8879:, Cambridge University Press 8821:Gowans, Christopher (2004), 8682:Emmanuel, Steven M. (2015), 8635:Davidson, Ronald M. (2003), 8545:, Princeton University Press 8536:, Princeton University Press 8155:Geshe Tashi Tsering (2006), 8146:Geshe Tashi Tsering (2005), 5732:. Motilal Banarsidass Publ. 3912:Anguttara Nikaya II.45 (PTS) 3050:Buddhist paths to liberation 2678: 1941:is attained. Alternatively, 1916:: "whatever arises ceases". 1379: 1165:: unguarded sensory contact 656:Buddhist Paths to liberation 29:manuscript, c. 700-1100 CE. 7: 11850:Twenty-two vows of Ambedkar 11590: 10193:"Wings to Awakening Part 3" 10010:What is Theravada Buddhism? 9620:(2nd ed.), Routledge, 9583:, Columbia University Press 9574:, Motilal Banarsidass Publ. 9504:, Oxford University Press, 9158:, Oxford University Press, 9136:Makransky, John J. (1997), 9095:Lopez, Donald, jr. (2009), 9011:, Oxford University Press, 8969:Karunyakara, Lella (2002), 8877:An Introduction to Buddhism 8762:, Wipf and Stock Publishers 8760:The Reincarnation Sensation 8485:, Motilal Banarsidass Publ. 8436:Barber, Anthony W. (2008), 8231:Awakening the Buddha Within 5814:, pp. xxi, xxxi–xxxii. 5030:, pp. 99–100, 102–111. 3932:Dhammacakkappavattana Sutta 3809:Dhammacakkappavattana-sutta 3038: 2918:Dhammacakkappavattana Sutta 2820: 2718:Dhammacakkappavattana Sutta 2563:Dhammacakkappavattana Sutta 2554:Dhammacakkappavattana Sutta 2541:Dhammacakkappavattana Sutta 2511:Dhammacakkappavattana Sutta 2506:Dhammacakkappavattana Sutta 2482:Dhammacakkappavattana Sutta 1914:Dhammacakkappavattana Sutta 1309:Dhammacakkappavattana Sutta 1292:Dhammacakkappavattana Sutta 1043: 300: 278: 193: 151: 118: 10: 13679: 12800:The unanswerable questions 10403:, see "Background" section 9480:Spiro, Melford E. (1982), 9344:, Dunedin Academic Press, 9270:, Indiana University Press 9154:McMahan, David L. (2008), 9149:, vol. 95, no. 3 8938:Jayatilleke, K.N. (2009), 8857:Harris, Elizabeth (2006), 8812:Gombrich, Richard (2009), 8608:Journal of Buddhist Ethics 8572:, Otto Harrassowitz Verlag 8455:Princeton University Press 8242:(Kindle ed.), Harmony 8182:Goldstein, Joseph (2013), 8173:Goldstein, Joseph (2002), 8032:Journal of Global Buddhism 7865: 7793:Anne M. Blackburn (1993), 4377:K.R. Norman, as quoted by 4034:Which keep one trapped in 3620:Erich Frauwallner (1953), 2913:of the four noble truths. 2734:after death can be found. 2682: 2404:Popularisation in the west 2166: 304:: 'phags pa'i bden pa bzhi 13617: 13403: 13328: 13280: 13195: 13110: 12885:Buddhist temples in Korea 12808: 12710: 12593: 12290: 12218: 12045: 11918: 11858: 11493: 11448:Chinese Esoteric Buddhism 11359: 11351:Three planes of existence 11299: 11144: 11036: 10966: 10958:Buddha in world religions 10820: 10765: 10737: 10606:Moffitt, Phillip (2008), 10524:, Amaravati Publications. 10098:Moksha (Indian religions) 9428:Sharf, Robert H. (2000), 9376:Sharf, Robert H. (1995), 9329:Samuel, Geoffrey (2008), 9176:(Kindle ed.), Rodale 9122:, Yale University Press, 9118:Lopez, Donald S. (2012), 9086:Lopez, Donald S. (2001), 9025:Kingsland, James (2016), 8890:, John Wiley & Sons, 8771:, Oxford University Press 8722:, Sussex Academic Press, 8590:, Oxford University Press 8577:Cohen, Robert S. (2006), 8568:Choong, Mun-keat (2000), 8265:Rahula, Walpola (2007a), 8238:Mingyur Rinpoche (2007), 8150:(Kindle ed.), Wisdom 7855:The Buddha and His Dhamma 7840:. Routledge. p. 25. 7222:, p. 1216, note 403. 6774:, pp. 126, 132, 143. 6630:, pp. 54–55, 96, 99. 6615:, pp. xxxii, xxxiii. 5742:– via Google Books. 3656:10.1093/jaarel/XLIX.4.605 3609:La Vallee Possin (1937), 3126:, in Steven M. Emmanuel, 2069:The four truths describe 1945:itself, as a response to 1618:Truths for the noble ones 1052: 1032: 365: 355: 348: 337: 330: 316: 293: 286: 269: 262: 245: 238: 226: 219: 208: 201: 180: 173: 159: 133: 126: 107: 100: 91: 84: 70: 61: 54: 47: 13548:Physical characteristics 12667:Persecution of Buddhists 11888:Four stages of awakening 11269:Three marks of existence 10855:Physical characteristics 10570:, Wisdom, Kindle Edition 10480:Anderson, Carol (1999), 10458:Vetter, Tilmann (1988), 10420:Does Rebirth Make Sense? 9518:Vetter, Tilmann (1988), 9397:10.1163/1568527952598549 9172:Moffitt, Philip (2008), 9061:Lopez, Donald S (1995), 8922:Hirakawa, Akira (1990), 8637:Indian Esoteric Buddhism 8559:Chitkara, M. G. (1998), 8427:Anderson, Carol (2013), 8410:Encyclopedia of Buddhism 8392:Encyclopedia of Buddhism 8381:Anderson, Carol (2001), 8372:Anderson, Carol (1999), 8367:, Windhorse Publications 8292:Thich Nhat Hanh (1999), 8283:Thich Nhat Hanh (1991), 8256:Rahula, Walpola (2007), 8191:Huxter, Malcolm (2016), 8016:, Amaravati Publications 7982:Feer, Leon, ed. (1976), 7837:Encyclopedia of Buddhism 7667:, pp. 18–23, 91–94. 7652:, pp. 18–23, 76–88. 7565:Geshe Tashi Tsering 2005 7553:Geshe Tashi Tsering 2005 7541:Geshe Tashi Tsering 2005 7292:Geshe Tashi Tsering 2005 7148:Geshe Tashi Tsering 2005 6035:Geisler & Amano 2004 5687:Buswell & Lopez 2003 5311:Geshe Tashi Tsering 2005 4969:Buswell & Lopez 2003 4657:Buswell & Lopez 2014 4399:Encyclopaedia Britannica 4114:According to Rahula, in 3075: 3070:Three marks of existence 2935:, who believed that the 1863:, keeping us trapped in 1776:, the repeated cycle of 1527:Alternative formulations 1498:- "with, together with"; 1427:: leading to, making for 250:(Khutagtiin durvun unen) 13445:ten principal disciples 12030:Ten principal disciples 10913:(aunt, adoptive mother) 10635:Foundations of Buddhism 10588:Brazier, David (2001), 10536:, Pariyatti Publishing. 10399:1 November 2013 at the 10325:www.accesstoinsight.org 10075:www.accesstoinsight.org 9977:(Samyutta Nikaya 2.26)" 9913:www.accesstoinsight.org 9802:www.accesstoinsight.org 9718:"THE FIRST NOBLE TRUTH" 9596:Williams, Paul (2008), 9588:Williams, Paul (1989), 9579:Watson, Burton (1993), 9498:Trainor, Kevin (2004), 9489:Taylor, Philip (2007), 9471:Snelling, John (1987), 9221:"The Four Noble Truths" 9182:Monier-Williams, Monier 9047:, Bloomsbury Publishing 8991:, Sterling Publishing, 8866:Harvey, Graham (2016), 8814:What the Buddha Thought 8780:, OneWorld Publications 8769:Foundations of Buddhism 8767:Gethin, Rupert (1998), 8709:Flanagan, Owen (2014), 8691:Flanagan, Owen (2011), 8686:, John Wiley & Sons 8662:Eliot, Charles (2014), 8630:, John Wiley & Sons 8541:Buswell; Lopez (2014), 8314:, Uitgeverij Maitreya, 8303:The Essence of Buddhism 8301:Traleg Kyabgon (2001), 8229:Lama Surya Das (1997), 8211:Khunu Rinpoche (2012), 8166:The Discourse Summaries 8061:Brazier, David (2001), 7994:Walsh, Maurice (1995), 7986:, vol. 5, London: 5919:, p. 124, note 37. 5729:Pali-English Dictionary 4410:Encyclopædia Britannica 4381:, p. 41; see also 4179:In response to Rahula, 3989:The truth of cessation: 3626:Der Buddha und der Jina 3168:What the Buddha Thought 3045:List of Buddhist topics 2911:sixteen characteristics 2632:Maha-salayatanika Sutta 2625:Maha-salayatanika Sutta 2225:stories of the Buddha. 2077:Olivelle explains that 1120:(road, path, way): the 676:Philosophical reasoning 254:ᠬᠤᠲᠤᠭᠲᠤ ᠢᠢᠨ ᠳᠥᠷᠪᠡᠨ ᠦᠨᠡᠨ 12740:Buddhism and democracy 12253:Tibetan Buddhist canon 12248:Chinese Buddhist canon 11480:Pre-sectarian Buddhism 11475:Early Buddhist schools 10582:Modern interpretations 10500:What the Buddha Taught 10490:Theravada commentaries 10221:The Walters Art Museum 9341:Understanding Buddhism 9034:Konik, Adrian (2009), 9005:Keown, Damien (2013), 8987:Keown, Damien (2009), 8978:Keown, Damien (2000), 8915:Death and Eternal Life 8875:Harvey, Peter (2013), 8789:, Motilall Banarsidass 8749:Fronsdal, Gil (2001), 8736:Fronsdal, Gil (1998), 8595:Cousins, L.S. (2001), 8506:Bucknell, Rod (1984), 8267:What the Buddha Taught 8258:What the Buddha Taught 8137:Epstein, Mark (2004), 8052:Bhikkhu Bodhi (2011), 8021:Ajahn Sucitto (2010), 8012:Ajahn Sumedho (2002), 7884:Bhikkhu Bodhi (2000), 6564:, pp. xxi–xxxvii. 4436:literal as suffering, 4327: 4190: 4177: 4164: 4151: 4134:whereafter he states: 4125: 4117:What the Buddha Taught 3999:The truth of the path: 3675:Tilman Vetter (1988), 3263: 3237:Maha-parinibbana Sutta 2965: 2812:, the Indian Buddhist 2763: 2722: 2651: 2619:Propositional function 2616: 2615: 2590:Maha-parinibbana Sutta 2582:Maha-parinibbana Sutta 2571: 2550: 2492: 2474: 2415:What the Buddha Taught 2320: 2262: 2222: 2169:Pre-sectarian Buddhism 2137: 2120: 2110:Maha-parinibbana Sutta 2105: 2066: 2000: 1739: 1721: 1704: 1695: 1660: 1641: 1377: 1365: 1353: 1203:, namely by attaining 1075:, standing unstable). 443:Pre-sectarian Buddhism 323: 166: 77: 42: 12750:Eight Consciousnesses 10860:Life of Buddha in art 10645:The Story of Buddhism 10592:, Robinson Publishing 10561:The Four Noble Truths 10521:The Four Noble Truths 9763:The Four Noble Truths 9742:Buddhadasa, Bhikkhu. 9570:Warder, A.K. (2000), 9547:Warder, A.K. (1999), 9258:Potter, Karl (2004), 9219:Norman, K.R. (2003), 9088:The Story of Buddhism 9054:The Happiness Project 8776:Gethin, R.M. (2003), 8718:Fowler, Merv (1999), 8626:Crosby, Kate (2013), 8385:, Motilall Banarsidas 8285:Old Path White Clouds 8247:Pema Chodron (2010), 8164:Goenka, S.N. (2000), 8090:The Four Noble Truths 8065:, Robinson Publishing 8047:, Wisdom Publications 8014:The Four Noble Truths 7998:, Wisdom Publications 7519:, pp. 17, 66–67. 5539:Mingyur Rinpoche 2007 5161:, pp. 3179–3180. 4322: 4185: 4172: 4159: 4153:Rahula refers to the 4135: 4121: 3984:causes of the illness 3631:Andre Bareau (1963), 3495:(Pali), derived from 3253: 3250:Mahaparinibbana-sutta 3246:Mahaparinibbana-sutta 3244:is also found in the 3055:Dependent Origination 2960: 2759: 2714: 2659:Early Indian Buddhism 2636: 2603: 2595: 2567: 2559:Ariyapariyesanā Sutta 2545: 2490: 2470: 2300: 2258: 2218: 2133: 2127:According to Bhikkhu 2123:Other interpretations 2115: 2107:The last sermon, the 2084: 2060: 1983: 1949:, is to be confined. 1851:, or continues, with 1844:, and its associated 1832:, the origination or 1735: 1708: 1700: 1689: 1655: 1636: 1471:conditioned phenomena 1373: 1361: 1329: 1315:gave after attaining 1244:story of the Buddha. 711:Aids to Enlightenment 536:Dependent Origination 167:Empat Kebenaran Mulia 24: 13423:Noble Eightfold Path 13227:East Asian religions 12657:Buddhism in the West 12228:Early Buddhist texts 11843:Four Right Exertions 11309:Ten spiritual realms 10802:Noble Eightfold Path 10620:, Three Rivers Press 10573:Ringu Tulku (2005), 10468:Bronkhorst, Johannes 10434:Thanissaro Bhikkhu, 10215:4 March 2016 at the 10048:Thanissaro Bhikkhu, 10007:accestoinsight.org, 9275:Raju, P. T. (1985), 9249:Nyanatiloka (1980), 9065:Buddhism in Practice 9052:Leifer, Ron (1997), 8949:The Eastern Buddhist 8653:Egge, James (2013), 8274:Ringu Tulku (2005), 7384:, pp. 208, 210. 7160:Thich Nhat Hanh 1999 4713:, pp. 219, 222. 4659:, p. "nirodha". 4515:Monier-Williams 1899 4321:According to Konik: 3980:The truth of origin: 3970:The truth of dukkha: 3060:Noble Eightfold Path 2363:This talk opens the 2175:Caroline Rhys Davids 2032:Noble Eightfold Path 2018:Noble Eightfold Path 1933:, is the truth that 1840:, is the truth that 1764:clinging and craving 1399:ayam dukkha-samudayo 1341:leads to re-becoming 1268:western colonialists 1195:, and the continued 1122:Noble Eightfold Path 1053:cattāri ariyasaccāni 681:Devotional practices 504:Noble Eightfold Path 367:Glossary of Buddhism 294:འཕགས་པའི་བདེན་པ་བཞི་ 247:Хутагтын дөрвөн үнэн 64:(catvāryāryasatyāni) 13482:Mahapajapati Gotami 13350:Religion portal 13097:Temple of the Tooth 12976:Jaya Sri Maha Bodhi 12015:Upāsaka and Upāsikā 11508:Bodhipakkhiyādhammā 11291:Two truths doctrine 11111:Mahapajapati Gotamī 10911:Mahapajapati Gotamī 10674:, Thanissaro Bikkhu 10252:: THE CESSATION OF 10164:, Chroniker Press, 10109:Eric Braun (2014), 10032:"Four Noble Truths" 9973:"The Dharmafarers, 9958:spokensanskrit.de, 9765:- By Bhikkhu Bodhi" 9251:Buddhist Dictionary 8913:Hick, John (1994), 8296:, Three River Press 8115:Duff, Tony (2008), 8088:Dalai Lama (1998), 8079:Dalai Lama (1992), 7984:The Samyutta Nikaya 7589:Lama Surya Das 1997 7372:, pp. 156–157. 7342:, pp. 150–152. 7270:, pp. 187–188. 7234:, pp. 259–260. 7087:, pp. 103–104. 6894:, pp. 196–197. 6825:, pp. 146–147. 6801:, pp. 132–134. 6750:, pp. 100–101. 6738:, pp. 102–103. 6312:Bhikkhu Bodhi 1995a 6290:, pp. 168–211. 6230:, pp. 172–174. 6203:, pp. 164–166. 5702:Schmidt-Leukel 2006 5609:, pp. 127–128. 5176:, pp. 346–347. 5125:, pp. 230–231. 4986:, pp. 147–151. 4753:, pp. 223–231. 4155:Dhātuvibhaṅga-sutta 4053:Pain and its Ending 3850:is not the same as 3743:Bodhipakkhiyādhammā 3540:Patrick Olivelle: " 3499:, being, how it is. 3227:rebirth." See also 3192:is the opposite of 3094:describes the four 2989:realms of existence 2885:Geshe Tashi Tsering 2769:, the cessation of 2503:is recorded in the 2427:Protestant Buddhism 2334:and destroying the 2016:. By following the 1929:, the cessation of 1482:is the opposite of 1405:ayam dukkha-nirodha 1081:transient existence 1033:चत्वार्यार्यसत्यानि 981:Buddhism portal 854:Buddhism by country 616:Sanskrit literature 62:चत्वार्यार्यसत्यानि 13462:Great Renunciation 13457:Eight Great Events 13272:Western philosophy 12870:Dzong architecture 12692:Vipassana movement 12687:Buddhist modernism 12115:Emperor Wen of Sui 11883:Pratyekabuddhayāna 11816:Threefold Training 11618:Vipassana movement 11334:Hungry Ghost realm 11154:Avidyā (Ignorance) 11101:Puṇṇa Mantānīputta 10850:Great Renunciation 10845:Eight Great Events 10727: 10590:The Feeling Buddha 10375:on 3 November 2013 10349:on 31 October 2013 10210:Expounding the Law 10197:accestoinsight.org 10036:www.britannica.com 9320:has generic name ( 8125:on 23 January 2008 8063:The Feeling Buddha 7968:has generic name ( 7931:has generic name ( 7394:Bhikkhu Bodhi 2011 7304:Ajahn Sumedho 2002 7196:Bhikkhu Bodhi 2000 7121:Ajahn Sumedho 2002 7111:, pp. 99–100. 7109:Ajahn Sucitto 2010 6789:, pp. 79, 80. 6473:, pp. 74, 77. 6177:Bhikkhu Bodhi 2016 5953:Ajahn Sucitto 2010 5524:Ajahn Sucitto 2010 5488:Bhikkhu Bodhi 2000 5089:, pp. 93–111. 5070:, pp. 99–102. 4270:Henry Steel Olcott 3903:Majjhima Nikaya 26 3615:How Buddhism Began 3348:(lit. 'redeath')." 3310:Buddhist modernism 2997:Thanissaro Bhikkhu 2685:Vipassana movement 2499:after he attained 2493: 2207:Growing importance 2145:Vipassana movement 2067: 2065:or "Wheel of Life" 1758:: sensory contact 1696: 1591:is interpreted as 1272:Buddhist modernism 1044:catvaryāryasatyāni 468:Buddhist modernism 309:: pakpé denpa shyi 213:(areyasachak buon) 94:(Chôturarjô Sôtyô) 43: 13645: 13644: 13418:Four Noble Truths 13358: 13357: 12996:Om mani padme hum 12702:Women in Buddhism 12618:Buddhist councils 12488:Western countries 12276:Madhyamakālaṃkāra 12037:Shaolin Monastery 11614:Samatha-vipassanā 11224:Pratītyasamutpāda 11028:Metteyya/Maitreya 10946: 10938: 10930: 10922: 10914: 10906: 10898: 10775:Four Noble Truths 10678:Four Noble Truths 10666:, Berzin Archives 9816:"Governing Board" 9771:on 26 August 2018 9722:www.buddhanet.net 9647:978-1-134-09740-1 9627:978-1-136-52088-4 9590:Mahayana Buddhism 9511:978-0-19-517398-7 9351:978-1-903765-18-0 9304:, London: Trübner 9288:978-0-88706-139-4 9237:on 1 January 2020 9198:Monier-Williams, 9129:978-0-300-15913-4 9018:978-0-19-966383-5 8998:978-1-4027-6883-5 8897:978-1-119-14466-3 8850:978-1-317-65935-8 8832:978-1-134-46973-4 8805:978-1-134-19639-5 8751:The Issue at Hand 8729:978-1-898723-66-0 8702:978-0-262-29723-3 8675:978-1-317-79274-1 8665:Japanese Buddhism 8401:978-0-02-865718-9 8363:Analayo (2013b), 8330:Scholarly sources 8269:(Kindle ed.) 8204:978-1-317-50540-2 8005:Buddhist teachers 7988:Pāli Text Society 7847:978-1-136-98588-1 7820:978-1-317-40357-9 7709:, pp. 39–42. 7579:, pp. 36–54. 7543:, loc. 2187–2190. 7531:, pp. 66–67. 7449:, pp. 67–68. 7408:, pp. 76–77. 7162:, pp. 28–46. 7099:, loc. 3935–3939. 7063:, pp. 86–87. 6642:, p. xxxiii. 6533:, pp. 19–20. 6342:Schmithausen 1981 6254:, pp. 36–37. 6242:, pp. 89–90. 6155:, pp. 71–72. 6018:, pp. 96–97. 5929:Schmithausen 1986 5892:, pp. 32–34. 5704:, pp. 32–34. 5665:, pp. 45–46. 5633:, pp. 86–87. 5502:, pp. 55–59. 5193:, pp. 72–73. 5106:, pp. 55–56. 5001:, pp. 39–41. 4956:, pp. 45–46. 4927:, pp. 74–75. 4832:, pp. 27–28. 4698:, pp. 58–60. 4686:, pp. 56–58. 4644:, pp. 95–97. 4600:, pp. 53–55. 4588:, pp. 50–52. 3697:978-1-134-19639-5 3663:Four Noble Truths 3155:, p.279 note 2: " 3019:Navayana Buddhism 2929:Nichiren Buddhism 2924:Nichiren Buddhism 2894:Abhisamayalamkara 2869:Bodhipathapradīpa 2466:Mahasaccaka Sutta 2459:Mahasaccaka Sutta 2453:Symbolic function 2324:pratityasamutpada 2291:pratityasamutpada 2266:earliest Buddhism 1859:, which leads to 1545:six sense spheres 1148:and early Hybrid 1041: 1025:Four Noble Truths 1017: 1016: 499:Four Noble Truths 372: 371: 78:caturāriyasaccāni 50:Four Noble Truths 13670: 13635: 13634: 13625: 13624: 13521:pilgrimage sites 13516:Mahabodhi Temple 13385: 13378: 13371: 13362: 13361: 13348: 13347: 13336: 13335: 13175:Sacred languages 13023:Maya Devi Temple 12986:Mahabodhi Temple 12790:Secular Buddhism 12755:Engaged Buddhism 11595: 11443:Tibetan Buddhism 11394:Vietnamese Thiền 10993:Mahāsthāmaprāpta 10944: 10936: 10928: 10920: 10912: 10904: 10896: 10745: 10744: 10732: 10722: 10712: 10705: 10698: 10689: 10688: 10641:Lopez, Donald S. 10593: 10541:Tibetan Buddhism 10485: 10475: 10463: 10440: 10432: 10423: 10415: 10404: 10391: 10385: 10384: 10382: 10380: 10371:. Archived from 10365: 10359: 10358: 10356: 10354: 10335: 10329: 10328: 10317: 10311: 10310: 10295: 10289: 10288: 10273: 10264: 10263: 10244: 10223: 10207: 10201: 10200: 10189: 10183: 10182: 10180: 10163: 10149: 10140: 10139: 10137: 10130: 10121: 10115: 10107: 10101: 10093:Patrick Olivelle 10090: 10079: 10078: 10067: 10054: 10046: 10040: 10039: 10028: 10013: 10005: 9999: 9998: 9996: 9994: 9989:on 29 March 2016 9988: 9982:. Archived from 9981: 9969: 9963: 9955: 9949: 9941: 9935: 9934: 9933:on 11 June 2012. 9923: 9917: 9916: 9905: 9896: 9895: 9889: 9881: 9879: 9877: 9866: 9860: 9859: 9848: 9842: 9841: 9834:"Carol Anderson" 9830: 9824: 9823: 9812: 9806: 9805: 9794: 9781: 9780: 9778: 9776: 9767:. Archived from 9757: 9748: 9747: 9739: 9726: 9725: 9714: 9701: 9695: 9689: 9687: 9684: 9681: 9678: 9675: 9667: 9651: 9630: 9617:Buddhist Thought 9610: 9607:Buddhist Thought 9601: 9592: 9584: 9575: 9566: 9560: 9552: 9543: 9523: 9514: 9494: 9485: 9476: 9467: 9458: 9457: 9455: 9449: 9434: 9424: 9423: 9421: 9416:on 12 April 2019 9415: 9409:, archived from 9408: 9382: 9372: 9363: 9354: 9334: 9325: 9319: 9315: 9313: 9305: 9291: 9271: 9262: 9254: 9245: 9244: 9242: 9236: 9230:, archived from 9225: 9215: 9214: 9212: 9206: 9194: 9192: 9177: 9168: 9150: 9141: 9132: 9114: 9108: 9100: 9091: 9082: 9071: 9068: 9057: 9048: 9039: 9030: 9021: 9001: 8983: 8974: 8965: 8956: 8943: 8934: 8918: 8909: 8900: 8880: 8871: 8862: 8853: 8835: 8817: 8808: 8790: 8781: 8772: 8763: 8754: 8745: 8732: 8714: 8705: 8687: 8678: 8658: 8649: 8631: 8622: 8620: 8605: 8591: 8582: 8573: 8564: 8563:, APH Publishing 8555: 8546: 8537: 8528: 8519: 8502: 8496: 8486: 8477: 8468: 8452: 8440: 8432: 8423: 8404: 8386: 8377: 8368: 8359: 8346:Analayo (2013), 8342: 8324: 8321:978-90718-86-089 8306: 8297: 8288: 8287:, Parallax Press 8279: 8270: 8261: 8252: 8243: 8234: 8225: 8216: 8207: 8187: 8178: 8169: 8160: 8151: 8142: 8133: 8132: 8130: 8111: 8093: 8084: 8075: 8066: 8057: 8048: 8039: 8026: 8017: 7999: 7990: 7976:Anguttara Nikaya 7973: 7967: 7963: 7961: 7953: 7952: 7950: 7936: 7930: 7926: 7924: 7916: 7898: 7860: 7851: 7831: 7825: 7824: 7804: 7798: 7791: 7785: 7779: 7773: 7767: 7758: 7752: 7746: 7740: 7734: 7728: 7722: 7716: 7710: 7704: 7695: 7689: 7683: 7677: 7668: 7662: 7653: 7647: 7634: 7628: 7619: 7613: 7604: 7598: 7592: 7586: 7580: 7577:Ringu Tulku 2005 7574: 7568: 7562: 7556: 7550: 7544: 7538: 7532: 7526: 7520: 7514: 7508: 7502: 7491: 7485: 7474: 7468: 7462: 7456: 7450: 7447:Karunyakara 2002 7444: 7438: 7435:Karunyakara 2002 7432: 7426: 7420: 7409: 7403: 7397: 7391: 7385: 7379: 7373: 7367: 7358: 7355:Jayatilleke 2009 7352: 7343: 7337: 7331: 7325: 7319: 7313: 7307: 7301: 7295: 7289: 7283: 7277: 7271: 7265: 7259: 7253: 7247: 7241: 7235: 7229: 7223: 7217: 7211: 7205: 7199: 7193: 7187: 7181: 7175: 7169: 7163: 7157: 7151: 7145: 7136: 7130: 7124: 7118: 7112: 7106: 7100: 7094: 7088: 7082: 7076: 7070: 7064: 7058: 7052: 7046: 7040: 7034: 7025: 7019: 7010: 7004: 6995: 6989: 6980: 6974: 6963: 6957: 6951: 6945: 6939: 6933: 6927: 6921: 6912: 6906: 6895: 6889: 6883: 6877: 6868: 6862: 6856: 6850: 6841: 6835: 6826: 6820: 6814: 6808: 6802: 6796: 6790: 6784: 6775: 6769: 6763: 6757: 6751: 6745: 6739: 6733: 6724: 6718: 6712: 6706: 6700: 6694: 6688: 6682: 6676: 6670: 6664: 6658: 6643: 6637: 6631: 6625: 6616: 6610: 6604: 6598: 6589: 6583: 6577: 6571: 6565: 6559: 6546: 6540: 6534: 6528: 6522: 6516: 6510: 6504: 6498: 6492: 6486: 6480: 6474: 6468: 6462: 6456: 6450: 6444: 6435: 6432: 6426: 6420: 6414: 6408: 6402: 6396: 6390: 6384: 6375: 6369: 6360: 6354: 6345: 6339: 6330: 6324: 6315: 6309: 6303: 6297: 6291: 6285: 6279: 6273: 6267: 6261: 6255: 6249: 6243: 6237: 6231: 6225: 6219: 6213: 6204: 6198: 6192: 6186: 6180: 6174: 6168: 6162: 6156: 6150: 6144: 6138: 6123: 6117: 6104: 6098: 6089: 6083: 6077: 6071: 6065: 6059: 6053: 6047: 6038: 6032: 6019: 6013: 6004: 5998: 5987: 5981: 5968: 5962: 5956: 5950: 5944: 5938: 5932: 5926: 5920: 5914: 5908: 5902: 5893: 5887: 5881: 5875: 5866: 5860: 5854: 5848: 5842: 5836: 5830: 5824: 5815: 5809: 5803: 5797: 5778: 5772: 5761: 5755: 5744: 5743: 5723: 5717: 5711: 5705: 5699: 5690: 5684: 5678: 5672: 5666: 5660: 5649: 5643: 5634: 5628: 5622: 5616: 5610: 5604: 5598: 5592: 5583: 5577: 5571: 5565: 5554: 5548: 5542: 5536: 5527: 5521: 5515: 5509: 5503: 5497: 5491: 5485: 5479: 5473: 5467: 5461: 5455: 5447: 5441: 5433: 5427: 5419: 5413: 5407: 5401: 5395: 5389: 5383: 5377: 5371: 5362: 5356: 5345: 5339: 5326: 5320: 5314: 5308: 5302: 5296: 5290: 5284: 5278: 5272: 5266: 5260: 5251: 5245: 5232: 5226: 5211: 5205: 5194: 5188: 5177: 5171: 5162: 5156: 5147: 5141: 5126: 5120: 5107: 5101: 5090: 5084: 5071: 5065: 5054: 5048: 5031: 5025: 5014: 5008: 5002: 4996: 4987: 4981: 4972: 4966: 4957: 4951: 4945: 4939: 4928: 4922: 4907: 4901: 4886: 4880: 4871: 4868:Nyanatiloka 1980 4865: 4848: 4842: 4833: 4827: 4816: 4810: 4799: 4793: 4778: 4772: 4766: 4760: 4754: 4748: 4742: 4732: 4726: 4720: 4714: 4708: 4699: 4693: 4687: 4681: 4675: 4669: 4660: 4654: 4645: 4639: 4626: 4620: 4601: 4595: 4589: 4583: 4577: 4571: 4565: 4562:Alexander (2019) 4559: 4550: 4544: 4535: 4529: 4518: 4512: 4503: 4497: 4469: 4463: 4457: 4451: 4445: 4430: 4424: 4418: 4412: 4405:Arhat (Buddhism) 4392: 4386: 4385:, pp. 48–62 4375: 4365: 4357: 4351: 4347: 4341: 4334: 4328: 4319: 4313: 4302: 4296: 4289: 4283: 4279: 4273: 4266: 4260: 4252: 4246: 4242: 4236: 4223:* Manon Welles, 4208: 4202: 4181:Richard Gombrich 4112: 4106: 4102: 4096: 4084:Walpola Rahula: 4082: 4076: 4072: 4066: 4062: 4056: 4045: 4039: 4032: 4026: 4023: 4017: 4014: 4008: 3982:identifying the 3964: 3958: 3955: 3949: 3941: 3935: 3928: 3922: 3919: 3913: 3910: 3904: 3901: 3895: 3892: 3886: 3878: 3872: 3844: 3838: 3835: 3829: 3822: 3816: 3793: 3787: 3783: 3777: 3768: 3762: 3758: 3752: 3749:Richard Gombrich 3733: 3727: 3721: 3715: 3701: 3658: 3611:Musila et Narada 3604: 3595: 3591: 3582: 3578: 3572: 3560: 3554: 3551: 3545: 3538: 3532: 3524: 3518: 3515: 3509: 3506: 3500: 3485: 3479: 3476: 3470: 3467: 3461: 3426: 3417: 3390: 3381: 3377: 3368: 3326: 3317: 3307: 3298: 3289: 3280: 3276: 3265: 3224: 3211: 3175:Khantipalo (2003 3114: 3103: 3092:Mingyur Rinpoche 3088: 2944:Western Buddhism 2889:Tibetan Buddhism 2859:Tibetan Buddhism 2831:Bodhisattva path 2700:karma-formations 1986:Ajahn Buddhadasa 1979:Joseph Goldstein 1861:renewed becoming 1395:, "this is pain" 1263:Bodhisattva path 1054: 1046: 1036: 1034: 1009: 1002: 995: 979: 978: 706:Sublime abidings 397: 374: 373: 361: 360: 344: 343: 326: 311: 296: 295: 281: 279:Chaturarya Satya 274: 273: 258: 257: 255: 234: 233: 215: 214: 196: 185: 184: 169: 154: 143: 142: 121: 110: 109: 96: 95: 80: 66: 65: 45: 44: 13678: 13677: 13673: 13672: 13671: 13669: 13668: 13667: 13648: 13647: 13646: 13641: 13613: 13399: 13389: 13359: 13354: 13342: 13324: 13276: 13191: 13106: 12843:Ordination hall 12804: 12706: 12677:Buddhist crisis 12589: 12286: 12238:Mahayana sutras 12214: 12210:Thích Nhất Hạnh 12041: 11914: 11854: 11804:Bodhisattva vow 11489: 11355: 11295: 11254:Taṇhā (Craving) 11189:Five hindrances 11140: 11032: 10962: 10816: 10761: 10733: 10716: 10655: 10650: 10627: 10614:Thich Nhat Hanh 10587: 10584: 10547:Chögyam Trungpa 10543: 10492: 10479: 10466: 10457: 10454: 10448: 10446:Further reading 10443: 10433: 10426: 10417:Bhikkhu Bodhi, 10416: 10407: 10401:Wayback Machine 10392: 10388: 10378: 10376: 10367: 10366: 10362: 10352: 10350: 10343:Nichiren Shu UK 10337: 10336: 10332: 10319: 10318: 10314: 10297: 10296: 10292: 10275: 10274: 10267: 10246: 10245: 10226: 10217:Wayback Machine 10208: 10204: 10191: 10190: 10186: 10178: 10172: 10161: 10150: 10143: 10135: 10128: 10122: 10118: 10108: 10104: 10091: 10082: 10069: 10068: 10057: 10047: 10043: 10030: 10029: 10016: 10006: 10002: 9992: 9990: 9986: 9979: 9971: 9970: 9966: 9956: 9952: 9942: 9938: 9925: 9924: 9920: 9907: 9906: 9899: 9883: 9882: 9875: 9873: 9868: 9867: 9863: 9850: 9849: 9845: 9832: 9831: 9827: 9814: 9813: 9809: 9796: 9795: 9784: 9774: 9772: 9759: 9758: 9751: 9740: 9729: 9716: 9715: 9704: 9696: 9692: 9685: 9682: 9679: 9676: 9668: 9664: 9660: 9655: 9654: 9648: 9628: 9581:The Lotus Sutra 9572:Indian Buddhism 9554: 9553: 9549:Indian Buddhism 9541: 9512: 9453: 9451: 9447: 9432: 9419: 9417: 9413: 9380: 9352: 9317: 9316: 9307: 9306: 9289: 9240: 9238: 9234: 9223: 9210: 9208: 9204: 9190: 9166: 9130: 9102: 9101: 9090:, HarperCollins 9080: 9069: 9029:, HarperCollins 9019: 8999: 8898: 8851: 8833: 8806: 8730: 8703: 8676: 8647: 8618: 8603: 8494: 8465: 8450: 8420: 8402: 8332: 8327: 8322: 8205: 8177:, HarperCollins 8128: 8126: 8109: 8007: 8002: 7965: 7964: 7955: 7954: 7948: 7946: 7928: 7927: 7918: 7917: 7914: 7896: 7879: 7873: 7871:Printed sources 7868: 7863: 7848: 7832: 7828: 7821: 7805: 7801: 7792: 7788: 7780: 7776: 7768: 7761: 7753: 7749: 7741: 7737: 7729: 7725: 7717: 7713: 7705: 7698: 7690: 7686: 7678: 7671: 7663: 7656: 7648: 7637: 7629: 7622: 7614: 7607: 7599: 7595: 7587: 7583: 7575: 7571: 7563: 7559: 7555:, loc. 741–743. 7551: 7547: 7539: 7535: 7527: 7523: 7515: 7511: 7503: 7494: 7486: 7477: 7469: 7465: 7457: 7453: 7445: 7441: 7433: 7429: 7421: 7412: 7404: 7400: 7392: 7388: 7382:Kalupahana 1992 7380: 7376: 7368: 7361: 7353: 7346: 7338: 7334: 7328:Bronkhorst 1993 7326: 7322: 7316:Bronkhorst 1993 7314: 7310: 7302: 7298: 7294:, loc. 275–280. 7290: 7286: 7278: 7274: 7266: 7262: 7258:, p. 1137. 7254: 7250: 7244:Bronkhorst 1993 7242: 7238: 7230: 7226: 7218: 7214: 7206: 7202: 7198:, p. 1846. 7194: 7190: 7182: 7178: 7170: 7166: 7158: 7154: 7150:, loc. 303–306. 7146: 7139: 7135:, loc. 225–226. 7131: 7127: 7119: 7115: 7107: 7103: 7095: 7091: 7085:Bronkhorst 1993 7083: 7079: 7071: 7067: 7059: 7055: 7047: 7043: 7035: 7028: 7020: 7013: 7005: 6998: 6994:, loc. 909–911. 6990: 6983: 6975: 6966: 6958: 6954: 6946: 6942: 6934: 6930: 6922: 6915: 6907: 6898: 6890: 6886: 6878: 6871: 6863: 6859: 6851: 6844: 6836: 6829: 6821: 6817: 6809: 6805: 6797: 6793: 6787:Bronkhorst 2000 6785: 6778: 6770: 6766: 6760:Bronkhorst 1993 6758: 6754: 6748:Bronkhorst 1993 6746: 6742: 6736:Bronkhorst 1993 6734: 6727: 6719: 6715: 6707: 6703: 6695: 6691: 6683: 6679: 6673:Bronkhorst 1993 6671: 6667: 6661:Bronkhorst 1993 6659: 6646: 6638: 6634: 6628:Bronkhorst 1993 6626: 6619: 6611: 6607: 6601:Bronkhorst 1993 6599: 6592: 6584: 6580: 6572: 6568: 6560: 6549: 6541: 6537: 6529: 6525: 6517: 6513: 6505: 6501: 6493: 6489: 6481: 6477: 6469: 6465: 6457: 6453: 6447:Bronkhorst 1993 6445: 6438: 6433: 6429: 6421: 6417: 6409: 6405: 6397: 6393: 6385: 6378: 6372:Bronkhorst 1993 6370: 6363: 6355: 6348: 6340: 6333: 6325: 6318: 6310: 6306: 6298: 6294: 6286: 6282: 6274: 6270: 6262: 6258: 6250: 6246: 6238: 6234: 6226: 6222: 6214: 6207: 6199: 6195: 6187: 6183: 6175: 6171: 6163: 6159: 6151: 6147: 6141:Bronkhorst 1993 6139: 6126: 6118: 6107: 6099: 6092: 6084: 6080: 6076:, loc. 904–923. 6072: 6068: 6060: 6056: 6048: 6041: 6033: 6022: 6016:Bronkhorst 1993 6014: 6007: 5999: 5990: 5982: 5971: 5963: 5959: 5955:, loc. 943–946. 5951: 5947: 5939: 5935: 5927: 5923: 5915: 5911: 5907:, loc. 791–809. 5903: 5896: 5888: 5884: 5876: 5869: 5861: 5857: 5849: 5845: 5837: 5833: 5825: 5818: 5810: 5806: 5798: 5781: 5773: 5764: 5756: 5747: 5740: 5724: 5720: 5712: 5708: 5700: 5693: 5685: 5681: 5673: 5669: 5661: 5652: 5644: 5637: 5629: 5625: 5617: 5613: 5605: 5601: 5593: 5586: 5578: 5574: 5566: 5557: 5549: 5545: 5537: 5530: 5522: 5518: 5510: 5506: 5498: 5494: 5486: 5482: 5474: 5470: 5462: 5458: 5448: 5444: 5434: 5430: 5420: 5416: 5410:Khantipalo 2003 5408: 5404: 5396: 5392: 5384: 5380: 5372: 5365: 5357: 5348: 5340: 5329: 5321: 5317: 5313:, loc. 246–250. 5309: 5305: 5297: 5293: 5285: 5281: 5273: 5269: 5261: 5254: 5246: 5235: 5227: 5214: 5206: 5197: 5189: 5180: 5172: 5165: 5157: 5150: 5146:, p. 3179. 5142: 5129: 5121: 5110: 5102: 5093: 5087:Bronkhorst 1993 5085: 5074: 5066: 5057: 5049: 5034: 5028:Bronkhorst 1993 5026: 5017: 5009: 5005: 4997: 4990: 4982: 4975: 4967: 4960: 4952: 4948: 4940: 4931: 4923: 4910: 4902: 4889: 4883:Khantipalo 2003 4881: 4874: 4866: 4851: 4843: 4836: 4828: 4819: 4811: 4802: 4794: 4781: 4773: 4769: 4761: 4757: 4749: 4745: 4733: 4729: 4721: 4717: 4709: 4702: 4694: 4690: 4682: 4678: 4670: 4663: 4655: 4648: 4640: 4629: 4621: 4604: 4596: 4592: 4584: 4580: 4572: 4568: 4560: 4553: 4547:Beckwith (2015) 4545: 4538: 4532:Analayo (2013b) 4530: 4521: 4513: 4506: 4498: 4481: 4477: 4472: 4464: 4460: 4452: 4448: 4431: 4427: 4419: 4415: 4402: 4393: 4389: 4376: 4372: 4368: 4358: 4354: 4348: 4344: 4335: 4331: 4320: 4316: 4310: 4309: 4306: 4303: 4299: 4293: 4290: 4286: 4280: 4276: 4267: 4263: 4257:Majjhima Nikāya 4253: 4249: 4243: 4239: 4229: 4222: 4211: 4209: 4205: 4145: 4144: 4139: 4113: 4109: 4103: 4099: 4083: 4079: 4073: 4069: 4063: 4059: 4049:Samyutta Nikaya 4046: 4042: 4033: 4029: 4024: 4020: 4015: 4011: 3965: 3961: 3956: 3952: 3942: 3938: 3929: 3925: 3920: 3916: 3911: 3907: 3902: 3898: 3893: 3889: 3883: 3882: 3879: 3875: 3845: 3841: 3836: 3832: 3823: 3819: 3813: 3794: 3790: 3784: 3780: 3775: 3773: 3771: 3769: 3765: 3759: 3755: 3746: 3736: 3734: 3730: 3722: 3718: 3698: 3670:Bronkhorst 1993 3605: 3598: 3592: 3585: 3579: 3575: 3561: 3557: 3552: 3548: 3539: 3535: 3525: 3521: 3516: 3512: 3507: 3503: 3486: 3482: 3477: 3473: 3468: 3464: 3427: 3420: 3416:) is Nibbana.'" 3407: 3397: 3395: 3393: 3392:Ending rebirth: 3391: 3384: 3378: 3371: 3361: 3360: 3350: 3349: 3343: 3342: 3340: 3339: 3337: 3336: 3330: 3329: 3327: 3320: 3308: 3301: 3296: 3294: 3292: 3290: 3283: 3277: 3268: 3260: 3258: 3256: 3233: 3232: 3229: 3228: 3225: 3214: 3188:, p. 30), 3146:Analayo (2013b) 3115: 3106: 3089: 3082: 3078: 3041: 3021: 2946: 2926: 2899:Prajna Paramita 2861: 2823: 2744:skandha-nirvana 2687: 2681: 2661: 2656: 2648: 2647: 2644: 2643: 2641: 2640: 2628: 2621: 2614: 2611: 2609: 2607: 2585: 2485: 2462: 2455: 2446: 2406: 2339: 2231: 2209: 2204: 2184: 2171: 2165: 2125: 2055: 1959:skandha-nirvana 1884:dukkha-samudaya 1830:dukkha-samudaya 1770:, and sustains 1752: 1744: 1684: 1622:The Pali terms 1620: 1578:(becoming) and 1529: 1442: 1382: 1334:five aggregates 1287: 1282: 1280:The Four Truths 1013: 973: 966: 965: 856: 846: 845: 796: 786: 785: 751: 741: 740: 646: 636: 635: 606:Mahayana Sutras 586: 576: 575: 516:Five Aggregates 494: 493: 473: 472: 463:Later Buddhists 428: 341: 305: 297: 275: 271:චතුරාර්ය සත්‍යය 253: 251: 249: 231: 212: 186: 144: 111: 93: 63: 49: 48:Translations of 17: 12: 11: 5: 13676: 13666: 13665: 13663:Cultural lists 13660: 13643: 13642: 13640: 13639: 13629: 13618: 13615: 13614: 13612: 13611: 13610: 13609: 13599: 13594: 13589: 13588: 13587: 13577: 13576: 13575: 13570: 13565: 13555: 13550: 13545: 13540: 13535: 13530: 13525: 13524: 13523: 13518: 13496: 13495: 13494: 13489: 13484: 13479: 13474: 13464: 13459: 13454: 13449: 13448: 13447: 13437: 13436: 13435: 13430: 13425: 13420: 13413:Core teachings 13410: 13404: 13401: 13400: 13396:Gautama Buddha 13388: 13387: 13380: 13373: 13365: 13356: 13355: 13353: 13352: 13340: 13329: 13326: 13325: 13323: 13322: 13317: 13312: 13307: 13302: 13297: 13292: 13286: 13284: 13278: 13277: 13275: 13274: 13269: 13264: 13259: 13254: 13249: 13244: 13239: 13234: 13229: 13224: 13223: 13222: 13217: 13207: 13201: 13199: 13193: 13192: 13190: 13189: 13188: 13187: 13182: 13172: 13167: 13162: 13157: 13152: 13147: 13142: 13137: 13132: 13127: 13122: 13116: 13114: 13108: 13107: 13105: 13104: 13099: 13094: 13093: 13092: 13087: 13082: 13077: 13072: 13062: 13057: 13052: 13047: 13042: 13041: 13040: 13035: 13030: 13025: 13020: 13010: 13005: 13000: 12999: 12998: 12988: 12983: 12978: 12973: 12972: 12971: 12966: 12961: 12956: 12951: 12941: 12936: 12931: 12926: 12921: 12916: 12911: 12910: 12909: 12907:Greco-Buddhist 12899: 12898: 12897: 12892: 12887: 12882: 12877: 12872: 12867: 12862: 12861: 12860: 12858:Burmese pagoda 12850: 12845: 12840: 12835: 12830: 12825: 12814: 12812: 12806: 12805: 12803: 12802: 12797: 12792: 12787: 12782: 12777: 12772: 12767: 12762: 12757: 12752: 12747: 12742: 12737: 12732: 12727: 12722: 12716: 12714: 12708: 12707: 12705: 12704: 12699: 12694: 12689: 12684: 12679: 12674: 12669: 12664: 12659: 12654: 12649: 12648: 12647: 12640:Greco-Buddhism 12637: 12632: 12631: 12630: 12620: 12615: 12610: 12605: 12599: 12597: 12591: 12590: 12588: 12587: 12586: 12585: 12580: 12575: 12573:United Kingdom 12570: 12565: 12560: 12555: 12550: 12545: 12540: 12535: 12530: 12525: 12520: 12518:Czech Republic 12515: 12510: 12505: 12500: 12495: 12485: 12484: 12483: 12478: 12468: 12467: 12466: 12456: 12455: 12454: 12449: 12439: 12434: 12429: 12424: 12419: 12414: 12409: 12408: 12407: 12397: 12392: 12382: 12377: 12372: 12367: 12362: 12357: 12352: 12347: 12342: 12337: 12332: 12327: 12322: 12317: 12312: 12307: 12302: 12296: 12294: 12288: 12287: 12285: 12284: 12282:Abhidharmadīpa 12279: 12272: 12267: 12262: 12255: 12250: 12245: 12240: 12235: 12230: 12224: 12222: 12216: 12215: 12213: 12212: 12207: 12202: 12200:B. R. Ambedkar 12197: 12192: 12187: 12182: 12177: 12172: 12167: 12162: 12157: 12152: 12147: 12142: 12137: 12132: 12127: 12122: 12120:Songtsen Gampo 12117: 12112: 12107: 12102: 12097: 12092: 12087: 12082: 12077: 12072: 12067: 12062: 12057: 12051: 12049: 12043: 12042: 12040: 12039: 12034: 12033: 12032: 12022: 12017: 12012: 12007: 12002: 11997: 11996: 11995: 11985: 11980: 11975: 11970: 11965: 11960: 11955: 11950: 11945: 11940: 11935: 11930: 11924: 11922: 11916: 11915: 11913: 11912: 11911: 11910: 11905: 11900: 11895: 11885: 11880: 11875: 11870: 11864: 11862: 11856: 11855: 11853: 11852: 11847: 11846: 11845: 11835: 11834: 11833: 11828: 11823: 11813: 11812: 11811: 11806: 11801: 11799:Eight precepts 11796: 11786: 11785: 11784: 11779: 11774: 11769: 11759: 11758: 11757: 11747: 11742: 11737: 11736: 11735: 11730: 11725: 11715: 11710: 11705: 11700: 11695: 11694: 11693: 11688: 11678: 11673: 11672: 11671: 11666: 11661: 11656: 11651: 11646: 11641: 11636: 11631: 11626: 11621: 11611: 11606: 11601: 11596: 11587: 11577: 11572: 11570:Five Strengths 11567: 11562: 11557: 11552: 11547: 11542: 11537: 11536: 11535: 11530: 11525: 11520: 11510: 11505: 11499: 11497: 11491: 11490: 11488: 11487: 11482: 11477: 11472: 11467: 11462: 11461: 11460: 11455: 11450: 11445: 11435: 11434: 11433: 11428: 11423: 11418: 11413: 11408: 11403: 11398: 11397: 11396: 11391: 11386: 11381: 11365: 11363: 11357: 11356: 11354: 11353: 11348: 11347: 11346: 11341: 11336: 11331: 11326: 11321: 11311: 11305: 11303: 11297: 11296: 11294: 11293: 11288: 11287: 11286: 11281: 11276: 11266: 11261: 11256: 11251: 11246: 11241: 11236: 11231: 11226: 11221: 11216: 11211: 11209:Mental factors 11206: 11201: 11196: 11191: 11186: 11181: 11176: 11171: 11166: 11161: 11156: 11150: 11148: 11142: 11141: 11139: 11138: 11133: 11128: 11123: 11118: 11113: 11108: 11103: 11098: 11093: 11088: 11083: 11078: 11073: 11068: 11063: 11061:Mahamoggallāna 11058: 11053: 11048: 11042: 11040: 11034: 11033: 11031: 11030: 11025: 11020: 11015: 11010: 11005: 11000: 10995: 10990: 10985: 10984: 10983: 10976:Avalokiteśvara 10972: 10970: 10964: 10963: 10961: 10960: 10955: 10950: 10949: 10948: 10940: 10932: 10924: 10916: 10908: 10900: 10887: 10882: 10877: 10872: 10867: 10862: 10857: 10852: 10847: 10842: 10837: 10832: 10826: 10824: 10818: 10817: 10815: 10814: 10809: 10804: 10799: 10798: 10797: 10792: 10787: 10777: 10771: 10769: 10763: 10762: 10760: 10759: 10754: 10749: 10738: 10735: 10734: 10715: 10714: 10707: 10700: 10692: 10686: 10685: 10675: 10667: 10661: 10654: 10653:External links 10651: 10649: 10648: 10638: 10631:Gethin, Rupert 10626: 10623: 10622: 10621: 10611: 10604: 10594: 10583: 10580: 10579: 10578: 10571: 10564: 10554: 10542: 10539: 10538: 10537: 10525: 10513: 10503: 10496:Walpola Rahula 10491: 10488: 10487: 10486: 10477: 10464: 10453: 10450: 10449: 10447: 10444: 10442: 10441: 10424: 10405: 10386: 10360: 10330: 10312: 10290: 10265: 10224: 10202: 10184: 10171:978-1312911505 10170: 10153:Sujato, Bhante 10141: 10124:Payutto, P.A. 10116: 10102: 10080: 10055: 10041: 10014: 10000: 9975:Rhitassa Sutra 9964: 9950: 9936: 9918: 9897: 9861: 9856:www.budsas.org 9843: 9825: 9822:. 12 May 2021. 9807: 9782: 9749: 9727: 9702: 9690: 9661: 9659: 9656: 9653: 9652: 9646: 9631: 9626: 9611: 9602: 9593: 9585: 9576: 9567: 9544: 9539: 9524: 9515: 9510: 9495: 9486: 9477: 9468: 9459: 9450:on 13 May 2013 9425: 9391:(3): 228–283, 9373: 9364: 9355: 9350: 9335: 9326: 9292: 9287: 9272: 9263: 9255: 9246: 9216: 9195: 9178: 9169: 9164: 9151: 9142: 9133: 9128: 9115: 9092: 9083: 9078: 9058: 9049: 9040: 9031: 9022: 9017: 9002: 8997: 8984: 8975: 8966: 8957: 8944: 8935: 8919: 8910: 8901: 8896: 8881: 8872: 8863: 8854: 8849: 8836: 8831: 8818: 8809: 8804: 8791: 8782: 8773: 8764: 8755: 8746: 8733: 8728: 8715: 8706: 8701: 8688: 8679: 8674: 8659: 8650: 8645: 8632: 8623: 8592: 8583: 8574: 8565: 8556: 8547: 8538: 8529: 8520: 8503: 8487: 8478: 8469: 8463: 8441: 8433: 8424: 8418: 8405: 8400: 8387: 8378: 8369: 8360: 8343: 8333: 8331: 8328: 8326: 8325: 8320: 8307: 8298: 8289: 8280: 8271: 8262: 8253: 8244: 8235: 8226: 8217: 8208: 8203: 8188: 8179: 8170: 8161: 8152: 8143: 8134: 8112: 8107: 8094: 8085: 8076: 8067: 8058: 8049: 8040: 8027: 8018: 8008: 8006: 8003: 8001: 8000: 7991: 7979: 7937: 7912: 7899: 7894: 7880: 7878: 7875: 7874: 7872: 7869: 7867: 7864: 7862: 7861: 7846: 7826: 7819: 7799: 7786: 7784:, p. 169. 7774: 7759: 7747: 7735: 7723: 7711: 7696: 7684: 7682:, p. 128. 7669: 7654: 7635: 7633:, p. 110. 7620: 7618:, p. 258. 7605: 7603:, p. 172. 7593: 7581: 7569: 7557: 7545: 7533: 7521: 7509: 7492: 7490:, p. 346. 7488:Makransky 1997 7475: 7473:, p. 345. 7471:Makransky 1997 7463: 7461:, p. 103. 7451: 7439: 7427: 7410: 7398: 7386: 7374: 7359: 7357:, p. 306. 7344: 7332: 7320: 7308: 7296: 7284: 7282:, p. 106. 7272: 7260: 7248: 7246:, p. 106. 7236: 7224: 7212: 7210:, p. 259. 7200: 7188: 7176: 7172:Batchelor 2012 7164: 7152: 7137: 7125: 7113: 7101: 7089: 7077: 7065: 7053: 7041: 7039:, p. 198. 7026: 7011: 6996: 6981: 6979:, p. 189. 6964: 6962:, p. 361. 6952: 6940: 6928: 6926:, p. 120. 6913: 6911:, p. 169. 6896: 6884: 6882:, p. 197. 6869: 6867:, p. 197. 6857: 6842: 6840:, p. 149. 6827: 6815: 6813:, p. 146. 6803: 6791: 6776: 6764: 6762:, p. 101. 6752: 6740: 6725: 6723:, p. 268. 6713: 6701: 6689: 6677: 6675:, p. 108. 6665: 6663:, p. 110. 6644: 6632: 6617: 6605: 6590: 6588:, p. 105. 6578: 6576:, p. xxv. 6566: 6547: 6535: 6523: 6511: 6509:, p. 148. 6499: 6487: 6485:, p. 183. 6475: 6463: 6451: 6449:, p. 107. 6436: 6427: 6415: 6403: 6401:, p. 147. 6391: 6389:, inside flap. 6376: 6374:, p. vii. 6361: 6346: 6331: 6316: 6304: 6292: 6280: 6268: 6256: 6244: 6240:Batchelor 2012 6232: 6220: 6218:, p. 172. 6205: 6193: 6191:, p. 280. 6189:Kingsland 2016 6181: 6169: 6165:Batchelor 2012 6157: 6145: 6124: 6105: 6103:, p. 158. 6101:Goldstein 2002 6090: 6078: 6066: 6054: 6039: 6020: 6005: 6003:, p. 436. 5988: 5969: 5965:Batchelor 2012 5957: 5945: 5933: 5931:, p. 205. 5921: 5909: 5894: 5882: 5867: 5855: 5843: 5841:, p. 286. 5839:Kingsland 2016 5831: 5829:, p. 147. 5816: 5804: 5779: 5777:, p. 136. 5762: 5745: 5738: 5718: 5714:Makransky 1997 5706: 5691: 5689:, p. 708. 5679: 5667: 5650: 5648:, p. 132. 5635: 5623: 5621:, p. 131. 5611: 5599: 5584: 5572: 5555: 5543: 5528: 5516: 5504: 5492: 5490:, p. 840. 5480: 5468: 5456: 5442: 5428: 5414: 5402: 5400:, p. 219. 5390: 5388:, p. 213. 5378: 5363: 5346: 5344:, p. 220. 5327: 5323:Goldstein 2002 5315: 5303: 5291: 5279: 5277:, p. 295. 5267: 5252: 5233: 5212: 5210:, p. 196. 5195: 5178: 5174:Makransky 1997 5163: 5148: 5127: 5108: 5091: 5072: 5055: 5032: 5015: 5003: 4988: 4973: 4971:, p. 304. 4958: 4946: 4929: 4908: 4887: 4872: 4849: 4834: 4830:Makransky 1997 4817: 4800: 4779: 4767: 4755: 4743: 4727: 4715: 4700: 4688: 4676: 4661: 4646: 4642:Batchelor 2012 4627: 4602: 4590: 4578: 4566: 4551: 4536: 4519: 4504: 4478: 4476: 4473: 4471: 4470: 4458: 4446: 4425: 4413: 4387: 4369: 4367: 4366: 4352: 4342: 4338:Avalokitasvara 4329: 4314: 4297: 4284: 4274: 4261: 4247: 4237: 4203: 4107: 4097: 4095: 4094: 4091: 4088: 4077: 4067: 4057: 4040: 4027: 4018: 4009: 4007: 4006: 3996: 3986: 3977: 3966:Kern's model: 3959: 3950: 3936: 3923: 3914: 3905: 3896: 3887: 3873: 3839: 3830: 3817: 3803:, part of the 3788: 3778: 3763: 3753: 3728: 3724:Bhikkhu Sujato 3716: 3714: 3713: 3708: 3703: 3702:, chapter four 3696: 3681: 3673: 3667: 3659: 3650:(4): 605–624, 3643: 3638:Schmithausen, 3636: 3629: 3618: 3596: 3583: 3573: 3555: 3546: 3533: 3519: 3510: 3501: 3480: 3471: 3462: 3460: 3459: 3456: 3452: 3448: 3418: 3382: 3369: 3318: 3299: 3281: 3266: 3212: 3210: 3209: 3206:Anderson (2013 3203: 3197: 3186:Emmanuel (2015 3182: 3171: 3164: 3149: 3143: 3122:Peter Harvey, 3104: 3079: 3077: 3074: 3073: 3072: 3067: 3062: 3057: 3052: 3047: 3040: 3037: 3033:class struggle 3029:B. R. Ambedkar 3020: 3017: 2945: 2942: 2925: 2922: 2860: 2857: 2822: 2819: 2767:Walpola Rahula 2740:khlesa-nirvana 2690:continuity of 2680: 2677: 2665:Ekavyāvahārika 2660: 2657: 2655: 2652: 2627: 2622: 2620: 2617: 2604: 2584: 2579: 2534: 2533: 2527: 2521: 2497:Gautama Buddha 2484: 2479: 2461: 2456: 2454: 2451: 2445: 2442: 2405: 2402: 2386: 2385: 2384:in the world." 2378: 2371: 2368: 2361: 2358:Annupubbikathā 2338: 2330:Acquiring the 2328: 2230: 2227: 2208: 2205: 2203: 2200: 2199: 2198: 2195: 2192: 2183: 2180: 2164: 2161: 2124: 2121: 2101:non-attachment 2054: 2053:Ending rebirth 2051: 2036:other versions 1955:khlesa-nirvana 1927:dukkha-nirodha 1751: 1750:and its ending 1745: 1743: 1740: 1683: 1680: 1619: 1616: 1564:twelve nidānas 1556:twelve nidānas 1528: 1525: 1524: 1523: 1515: 1507: 1506: 1505: 1499: 1487: 1473:"; "painful". 1441: 1438: 1437: 1436: 1435: 1434: 1428: 1419: 1418: 1408: 1402: 1396: 1381: 1378: 1351:concentration. 1317:full awakening 1304:correct them. 1286: 1283: 1281: 1278: 1227:(meditation). 1215:eightfold path 1201:end this cycle 1138:Buddhist texts 1134: 1133: 1113: 1105: 1084: 1015: 1014: 1012: 1011: 1004: 997: 989: 986: 985: 984: 983: 968: 967: 964: 963: 958: 953: 948: 943: 938: 933: 928: 923: 918: 913: 908: 903: 898: 893: 888: 883: 878: 873: 868: 863: 857: 852: 851: 848: 847: 844: 843: 838: 833: 828: 823: 818: 813: 808: 803: 797: 792: 791: 788: 787: 784: 783: 778: 773: 771:Pratyekabuddha 768: 763: 758: 752: 747: 746: 743: 742: 739: 738: 733: 728: 726:Buddhist chant 723: 718: 713: 708: 703: 698: 693: 688: 683: 678: 673: 668: 663: 658: 653: 647: 642: 641: 638: 637: 634: 633: 628: 623: 618: 613: 608: 603: 598: 593: 587: 584:Buddhist texts 582: 581: 578: 577: 574: 573: 568: 563: 558: 553: 548: 543: 538: 533: 528: 523: 518: 513: 512: 511: 501: 495: 492: 491: 486: 480: 479: 478: 475: 474: 471: 470: 465: 460: 455: 450: 445: 440: 435: 429: 424: 423: 420: 419: 418: 417: 412: 407: 399: 398: 390: 389: 383: 382: 370: 369: 363: 362: 352: 346: 345: 342:(ariyasat sii) 334: 328: 327: 320: 314: 313: 290: 284: 283: 266: 260: 259: 242: 236: 235: 223: 217: 216: 205: 199: 198: 177: 171: 170: 163: 157: 156: 130: 124: 123: 104: 98: 97: 88: 82: 81: 74: 68: 67: 58: 52: 51: 15: 9: 6: 4: 3: 2: 13675: 13664: 13661: 13659: 13656: 13655: 13653: 13638: 13630: 13628: 13620: 13619: 13616: 13608: 13605: 13604: 13603: 13600: 13598: 13595: 13593: 13590: 13586: 13583: 13582: 13581: 13580:Buddha in art 13578: 13574: 13571: 13569: 13566: 13564: 13561: 13560: 13559: 13556: 13554: 13551: 13549: 13546: 13544: 13541: 13539: 13536: 13534: 13531: 13529: 13526: 13522: 13519: 13517: 13513: 13509: 13505: 13502: 13501: 13500: 13497: 13493: 13490: 13488: 13485: 13483: 13480: 13478: 13475: 13473: 13470: 13469: 13468: 13465: 13463: 13460: 13458: 13455: 13453: 13450: 13446: 13443: 13442: 13441: 13438: 13434: 13431: 13429: 13426: 13424: 13421: 13419: 13416: 13415: 13414: 13411: 13409: 13406: 13405: 13402: 13397: 13393: 13386: 13381: 13379: 13374: 13372: 13367: 13366: 13363: 13351: 13346: 13341: 13339: 13331: 13330: 13327: 13321: 13318: 13316: 13313: 13311: 13308: 13306: 13303: 13301: 13298: 13296: 13293: 13291: 13288: 13287: 13285: 13283: 13279: 13273: 13270: 13268: 13265: 13263: 13260: 13258: 13255: 13253: 13250: 13248: 13245: 13243: 13240: 13238: 13235: 13233: 13230: 13228: 13225: 13221: 13218: 13216: 13213: 13212: 13211: 13208: 13206: 13203: 13202: 13200: 13198: 13194: 13186: 13183: 13181: 13178: 13177: 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: 13115: 13113: 13112:Miscellaneous 13109: 13103: 13102:Vegetarianism 13100: 13098: 13095: 13091: 13088: 13086: 13083: 13081: 13078: 13076: 13073: 13071: 13068: 13067: 13066: 13063: 13061: 13058: 13056: 13053: 13051: 13048: 13046: 13043: 13039: 13036: 13034: 13031: 13029: 13026: 13024: 13021: 13019: 13016: 13015: 13014: 13011: 13009: 13006: 13004: 13001: 12997: 12994: 12993: 12992: 12989: 12987: 12984: 12982: 12979: 12977: 12974: 12970: 12967: 12965: 12962: 12960: 12957: 12955: 12952: 12950: 12947: 12946: 12945: 12942: 12940: 12937: 12935: 12932: 12930: 12927: 12925: 12924:Buddha in art 12922: 12920: 12917: 12915: 12912: 12908: 12905: 12904: 12903: 12900: 12896: 12893: 12891: 12888: 12886: 12883: 12881: 12878: 12876: 12873: 12871: 12868: 12866: 12863: 12859: 12856: 12855: 12854: 12851: 12849: 12846: 12844: 12841: 12839: 12836: 12834: 12831: 12829: 12826: 12824: 12821: 12820: 12819: 12816: 12815: 12813: 12811: 12807: 12801: 12798: 12796: 12793: 12791: 12788: 12786: 12783: 12781: 12778: 12776: 12773: 12771: 12768: 12766: 12763: 12761: 12758: 12756: 12753: 12751: 12748: 12746: 12743: 12741: 12738: 12736: 12733: 12731: 12728: 12726: 12723: 12721: 12718: 12717: 12715: 12713: 12709: 12703: 12700: 12698: 12695: 12693: 12690: 12688: 12685: 12683: 12680: 12678: 12675: 12673: 12670: 12668: 12665: 12663: 12660: 12658: 12655: 12653: 12650: 12646: 12643: 12642: 12641: 12638: 12636: 12633: 12629: 12626: 12625: 12624: 12621: 12619: 12616: 12614: 12611: 12609: 12606: 12604: 12601: 12600: 12598: 12596: 12592: 12584: 12581: 12579: 12578:United States 12576: 12574: 12571: 12569: 12566: 12564: 12561: 12559: 12556: 12554: 12551: 12549: 12546: 12544: 12541: 12539: 12536: 12534: 12531: 12529: 12526: 12524: 12521: 12519: 12516: 12514: 12511: 12509: 12506: 12504: 12501: 12499: 12496: 12494: 12491: 12490: 12489: 12486: 12482: 12479: 12477: 12474: 12473: 12472: 12469: 12465: 12462: 12461: 12460: 12457: 12453: 12450: 12448: 12445: 12444: 12443: 12440: 12438: 12435: 12433: 12430: 12428: 12425: 12423: 12420: 12418: 12415: 12413: 12410: 12405: 12401: 12398: 12396: 12393: 12391: 12388: 12387: 12386: 12383: 12381: 12378: 12376: 12373: 12371: 12368: 12366: 12363: 12361: 12358: 12356: 12353: 12351: 12348: 12346: 12343: 12341: 12338: 12336: 12333: 12331: 12328: 12326: 12323: 12321: 12318: 12316: 12313: 12311: 12308: 12306: 12303: 12301: 12298: 12297: 12295: 12293: 12289: 12283: 12280: 12278: 12277: 12273: 12271: 12268: 12266: 12263: 12261: 12260: 12256: 12254: 12251: 12249: 12246: 12244: 12241: 12239: 12236: 12234: 12231: 12229: 12226: 12225: 12223: 12221: 12217: 12211: 12208: 12206: 12203: 12201: 12198: 12196: 12193: 12191: 12188: 12186: 12183: 12181: 12178: 12176: 12173: 12171: 12168: 12166: 12163: 12161: 12158: 12156: 12153: 12151: 12148: 12146: 12143: 12141: 12138: 12136: 12135:Padmasambhava 12133: 12131: 12128: 12126: 12123: 12121: 12118: 12116: 12113: 12111: 12108: 12106: 12103: 12101: 12098: 12096: 12093: 12091: 12088: 12086: 12083: 12081: 12078: 12076: 12073: 12071: 12068: 12066: 12063: 12061: 12058: 12056: 12053: 12052: 12050: 12048: 12047:Major figures 12044: 12038: 12035: 12031: 12028: 12027: 12026: 12023: 12021: 12018: 12016: 12013: 12011: 12008: 12006: 12003: 12001: 11998: 11994: 11993:Western tulku 11991: 11990: 11989: 11986: 11984: 11981: 11979: 11976: 11974: 11971: 11969: 11966: 11964: 11961: 11959: 11956: 11954: 11951: 11949: 11946: 11944: 11941: 11939: 11936: 11934: 11931: 11929: 11926: 11925: 11923: 11921: 11917: 11909: 11906: 11904: 11901: 11899: 11896: 11894: 11891: 11890: 11889: 11886: 11884: 11881: 11879: 11876: 11874: 11871: 11869: 11866: 11865: 11863: 11861: 11857: 11851: 11848: 11844: 11841: 11840: 11839: 11836: 11832: 11829: 11827: 11824: 11822: 11819: 11818: 11817: 11814: 11810: 11807: 11805: 11802: 11800: 11797: 11795: 11794:Five precepts 11792: 11791: 11790: 11787: 11783: 11780: 11778: 11775: 11773: 11772:Dhamma vicaya 11770: 11768: 11765: 11764: 11763: 11760: 11756: 11753: 11752: 11751: 11748: 11746: 11743: 11741: 11738: 11734: 11731: 11729: 11726: 11724: 11721: 11720: 11719: 11716: 11714: 11711: 11709: 11706: 11704: 11701: 11699: 11696: 11692: 11689: 11687: 11684: 11683: 11682: 11679: 11677: 11674: 11670: 11667: 11665: 11662: 11660: 11657: 11655: 11652: 11650: 11647: 11645: 11642: 11640: 11637: 11635: 11632: 11630: 11627: 11625: 11622: 11619: 11615: 11612: 11610: 11607: 11605: 11602: 11600: 11597: 11594: 11593: 11588: 11586: 11583: 11582: 11581: 11578: 11576: 11573: 11571: 11568: 11566: 11563: 11561: 11558: 11556: 11553: 11551: 11548: 11546: 11543: 11541: 11540:Buddhābhiṣeka 11538: 11534: 11531: 11529: 11526: 11524: 11521: 11519: 11516: 11515: 11514: 11511: 11509: 11506: 11504: 11501: 11500: 11498: 11496: 11492: 11486: 11483: 11481: 11478: 11476: 11473: 11471: 11468: 11466: 11463: 11459: 11456: 11454: 11451: 11449: 11446: 11444: 11441: 11440: 11439: 11436: 11432: 11429: 11427: 11424: 11422: 11419: 11417: 11414: 11412: 11409: 11407: 11404: 11402: 11399: 11395: 11392: 11390: 11387: 11385: 11382: 11380: 11377: 11376: 11375: 11372: 11371: 11370: 11367: 11366: 11364: 11362: 11358: 11352: 11349: 11345: 11342: 11340: 11337: 11335: 11332: 11330: 11327: 11325: 11322: 11320: 11317: 11316: 11315: 11312: 11310: 11307: 11306: 11304: 11302: 11298: 11292: 11289: 11285: 11282: 11280: 11277: 11275: 11272: 11271: 11270: 11267: 11265: 11262: 11260: 11257: 11255: 11252: 11250: 11247: 11245: 11242: 11240: 11237: 11235: 11232: 11230: 11227: 11225: 11222: 11220: 11217: 11215: 11212: 11210: 11207: 11205: 11202: 11200: 11197: 11195: 11192: 11190: 11187: 11185: 11184:Enlightenment 11182: 11180: 11177: 11175: 11174:Dhamma theory 11172: 11170: 11169:Buddha-nature 11167: 11165: 11162: 11160: 11157: 11155: 11152: 11151: 11149: 11147: 11143: 11137: 11134: 11132: 11129: 11127: 11124: 11122: 11119: 11117: 11114: 11112: 11109: 11107: 11104: 11102: 11099: 11097: 11094: 11092: 11089: 11087: 11084: 11082: 11079: 11077: 11074: 11072: 11069: 11067: 11064: 11062: 11059: 11057: 11054: 11052: 11049: 11047: 11044: 11043: 11041: 11039: 11035: 11029: 11026: 11024: 11021: 11019: 11016: 11014: 11011: 11009: 11008:Samantabhadra 11006: 11004: 11001: 10999: 10996: 10994: 10991: 10989: 10986: 10982: 10979: 10978: 10977: 10974: 10973: 10971: 10969: 10965: 10959: 10956: 10954: 10951: 10947: 10941: 10939: 10933: 10931: 10925: 10923: 10917: 10915: 10909: 10907: 10901: 10899: 10893: 10892: 10891: 10888: 10886: 10883: 10881: 10878: 10876: 10873: 10871: 10868: 10866: 10863: 10861: 10858: 10856: 10853: 10851: 10848: 10846: 10843: 10841: 10838: 10836: 10833: 10831: 10828: 10827: 10825: 10823: 10819: 10813: 10810: 10808: 10805: 10803: 10800: 10796: 10793: 10791: 10788: 10786: 10783: 10782: 10781: 10778: 10776: 10773: 10772: 10770: 10768: 10764: 10758: 10755: 10753: 10750: 10748: 10740: 10739: 10736: 10731: 10726: 10721: 10713: 10708: 10706: 10701: 10699: 10694: 10693: 10690: 10683: 10679: 10676: 10673: 10672: 10668: 10665: 10662: 10660: 10657: 10656: 10646: 10642: 10639: 10636: 10632: 10629: 10628: 10619: 10615: 10612: 10609: 10605: 10602: 10598: 10597:Epstein, Mark 10595: 10591: 10586: 10585: 10576: 10572: 10569: 10565: 10562: 10558: 10555: 10552: 10548: 10545: 10544: 10535: 10534: 10529: 10528:Bhikkhu Bodhi 10526: 10523: 10522: 10517: 10516:Ajahn Sumedho 10514: 10511: 10507: 10506:Ajahn Sucitto 10504: 10502:, Grove Press 10501: 10497: 10494: 10493: 10483: 10478: 10473: 10469: 10465: 10461: 10456: 10455: 10439: 10438: 10431: 10429: 10422: 10421: 10414: 10412: 10410: 10402: 10398: 10395: 10390: 10374: 10370: 10364: 10348: 10344: 10340: 10334: 10326: 10322: 10316: 10308: 10304: 10302: 10294: 10286: 10282: 10280: 10272: 10270: 10261: 10257: 10255: 10251: 10243: 10241: 10239: 10237: 10235: 10233: 10231: 10229: 10222: 10218: 10214: 10211: 10206: 10198: 10194: 10188: 10177: 10173: 10167: 10160: 10159: 10154: 10148: 10146: 10134: 10127: 10120: 10114: 10113: 10106: 10100: 10099: 10094: 10089: 10087: 10085: 10076: 10072: 10066: 10064: 10062: 10060: 10053: 10052: 10045: 10037: 10033: 10027: 10025: 10023: 10021: 10019: 10012: 10011: 10004: 9985: 9978: 9976: 9968: 9962: 9961: 9954: 9948: 9947: 9940: 9932: 9928: 9922: 9914: 9910: 9904: 9902: 9893: 9887: 9871: 9865: 9857: 9853: 9847: 9839: 9835: 9829: 9821: 9817: 9811: 9803: 9799: 9793: 9791: 9789: 9787: 9770: 9766: 9764: 9756: 9754: 9745: 9738: 9736: 9734: 9732: 9723: 9719: 9713: 9711: 9709: 9707: 9699: 9694: 9671: 9666: 9662: 9649: 9643: 9640:. Routledge. 9639: 9638: 9632: 9629: 9623: 9619: 9618: 9612: 9608: 9603: 9599: 9594: 9591: 9586: 9582: 9577: 9573: 9568: 9564: 9558: 9550: 9545: 9542: 9540:0-520-23490-1 9536: 9532: 9531: 9525: 9521: 9516: 9513: 9507: 9503: 9502: 9496: 9492: 9487: 9483: 9478: 9474: 9469: 9465: 9460: 9446: 9442: 9438: 9431: 9426: 9412: 9407: 9406:2027.42/43810 9402: 9398: 9394: 9390: 9386: 9379: 9374: 9370: 9365: 9362: 9356: 9353: 9347: 9343: 9342: 9336: 9332: 9327: 9323: 9311: 9303: 9302: 9297: 9293: 9290: 9284: 9280: 9279: 9273: 9269: 9264: 9261: 9256: 9252: 9247: 9233: 9229: 9222: 9217: 9203: 9202: 9196: 9189: 9188: 9183: 9179: 9175: 9170: 9167: 9165:9780195183276 9161: 9157: 9152: 9148: 9143: 9139: 9134: 9131: 9125: 9121: 9116: 9112: 9106: 9098: 9093: 9089: 9084: 9081: 9079:0-691-04442-2 9075: 9067: 9066: 9059: 9055: 9050: 9046: 9041: 9037: 9032: 9028: 9023: 9020: 9014: 9010: 9009: 9003: 9000: 8994: 8990: 8985: 8981: 8976: 8972: 8967: 8963: 8958: 8954: 8950: 8945: 8941: 8936: 8933: 8929: 8925: 8920: 8916: 8911: 8907: 8902: 8899: 8893: 8889: 8888: 8882: 8878: 8873: 8869: 8864: 8860: 8855: 8852: 8846: 8843:, Routledge, 8842: 8837: 8834: 8828: 8825:, Routledge, 8824: 8819: 8815: 8810: 8807: 8801: 8798:, Routledge, 8797: 8792: 8788: 8783: 8779: 8774: 8770: 8765: 8761: 8756: 8752: 8747: 8743: 8739: 8734: 8731: 8725: 8721: 8716: 8712: 8707: 8704: 8698: 8695:, MIT Press, 8694: 8689: 8685: 8680: 8677: 8671: 8668:, Routledge, 8667: 8666: 8660: 8656: 8651: 8648: 8646:0-231-12618-2 8642: 8638: 8633: 8629: 8624: 8617: 8613: 8609: 8602: 8600: 8593: 8589: 8584: 8580: 8575: 8571: 8566: 8562: 8557: 8553: 8548: 8544: 8539: 8535: 8530: 8526: 8521: 8517: 8513: 8509: 8504: 8500: 8493: 8488: 8484: 8479: 8475: 8470: 8466: 8464:9781400866328 8460: 8456: 8449: 8448: 8442: 8439: 8434: 8430: 8425: 8421: 8419:0-02-865718-7 8415: 8411: 8406: 8403: 8397: 8393: 8388: 8384: 8379: 8375: 8370: 8366: 8361: 8357: 8353: 8349: 8344: 8340: 8335: 8334: 8323: 8317: 8313: 8308: 8304: 8299: 8295: 8290: 8286: 8281: 8277: 8272: 8268: 8263: 8260:, Grove Press 8259: 8254: 8250: 8245: 8241: 8236: 8232: 8227: 8223: 8218: 8214: 8209: 8206: 8200: 8197:, Routledge, 8196: 8195: 8189: 8185: 8180: 8176: 8171: 8167: 8162: 8158: 8153: 8149: 8144: 8140: 8135: 8124: 8120: 8119: 8113: 8110: 8108:0-86171-104-1 8104: 8100: 8095: 8091: 8086: 8082: 8077: 8073: 8068: 8064: 8059: 8055: 8050: 8046: 8041: 8037: 8033: 8028: 8024: 8019: 8015: 8010: 8009: 7997: 7992: 7989: 7985: 7980: 7977: 7971: 7959: 7945: 7944: 7938: 7934: 7922: 7915: 7913:0-86171-072-X 7909: 7905: 7900: 7897: 7895:0-86171-331-1 7891: 7887: 7882: 7881: 7857: 7856: 7849: 7843: 7839: 7838: 7830: 7822: 7816: 7812: 7811: 7803: 7796: 7790: 7783: 7778: 7772:, p. 65. 7771: 7766: 7764: 7757:, p. 62. 7756: 7751: 7744: 7743:Flanagan 2014 7739: 7733:, p. 39. 7732: 7731:Chitkara 1998 7727: 7720: 7719:Flanagan 2014 7715: 7708: 7703: 7701: 7693: 7692:Flanagan 2011 7688: 7681: 7680:Prothero 1996 7676: 7674: 7666: 7661: 7659: 7651: 7646: 7644: 7642: 7640: 7632: 7627: 7625: 7617: 7612: 7610: 7602: 7597: 7590: 7585: 7578: 7573: 7566: 7561: 7554: 7549: 7542: 7537: 7530: 7525: 7518: 7513: 7507:, p. 17. 7506: 7501: 7499: 7497: 7489: 7484: 7482: 7480: 7472: 7467: 7460: 7459:Williams 1989 7455: 7448: 7443: 7437:, p. 67. 7436: 7431: 7425:, p. 78. 7424: 7419: 7417: 7415: 7407: 7402: 7396:, p. 10. 7395: 7390: 7383: 7378: 7371: 7370:Gombrich 2009 7366: 7364: 7356: 7351: 7349: 7341: 7340:Gombrich 2009 7336: 7330:, p. 97. 7329: 7324: 7318:, p. 96. 7317: 7312: 7305: 7300: 7293: 7288: 7281: 7276: 7269: 7268:Rockhill 1884 7264: 7257: 7252: 7245: 7240: 7233: 7228: 7221: 7216: 7209: 7204: 7197: 7192: 7186:, p. 69. 7185: 7184:Anderson 2001 7180: 7174:, p. 91. 7173: 7168: 7161: 7156: 7149: 7144: 7142: 7134: 7129: 7122: 7117: 7110: 7105: 7098: 7093: 7086: 7081: 7074: 7069: 7062: 7061:Anderson 1999 7057: 7051:, p. 86. 7050: 7049:Anderson 1999 7045: 7038: 7037:Anderson 2001 7033: 7031: 7024:, p. 42. 7023: 7018: 7016: 7009:, p. 52. 7008: 7003: 7001: 6993: 6988: 6986: 6978: 6977:Anderson 2001 6973: 6971: 6969: 6961: 6956: 6949: 6944: 6937: 6932: 6925: 6920: 6918: 6910: 6905: 6903: 6901: 6893: 6892:Anderson 2001 6888: 6881: 6880:Anderson 2001 6876: 6874: 6866: 6865:Anderson 1999 6861: 6854: 6849: 6847: 6839: 6838:Anderson 2001 6834: 6832: 6824: 6823:Anderson 2001 6819: 6812: 6811:Anderson 2001 6807: 6800: 6799:Anderson 2001 6795: 6788: 6783: 6781: 6773: 6772:Anderson 2001 6768: 6761: 6756: 6749: 6744: 6737: 6732: 6730: 6722: 6717: 6710: 6705: 6698: 6693: 6686: 6681: 6674: 6669: 6662: 6657: 6655: 6653: 6651: 6649: 6641: 6636: 6629: 6624: 6622: 6614: 6609: 6602: 6597: 6595: 6587: 6582: 6575: 6570: 6563: 6558: 6556: 6554: 6552: 6545:, p. 28. 6544: 6543:Hirakawa 1990 6539: 6532: 6531:Anderson 1999 6527: 6521:, p. 17. 6520: 6519:Anderson 1999 6515: 6508: 6507:Anderson 1999 6503: 6497:, p. 74. 6496: 6495:Anderson 1999 6491: 6484: 6483:Anderson 2001 6479: 6472: 6471:Anderson 1999 6467: 6461:, p. 21. 6460: 6459:Anderson 1999 6455: 6448: 6443: 6441: 6431: 6424: 6419: 6413:, p. 25. 6412: 6407: 6400: 6399:Davidson 2003 6395: 6388: 6383: 6381: 6373: 6368: 6366: 6358: 6357:Gombrich 1997 6353: 6351: 6343: 6338: 6336: 6328: 6323: 6321: 6314:, p. 13. 6313: 6308: 6302:, p. ix. 6301: 6296: 6289: 6288:Anderson 2001 6284: 6278:, p. 20. 6277: 6272: 6266:, p. ix. 6265: 6264:Anderson 1999 6260: 6253: 6248: 6241: 6236: 6229: 6228:Fronsdal 1998 6224: 6217: 6216:Fronsdal 1998 6212: 6210: 6202: 6201:Fronsdal 1998 6197: 6190: 6185: 6179:, p. 10. 6178: 6173: 6167:, p. 94. 6166: 6161: 6154: 6149: 6142: 6137: 6135: 6133: 6131: 6129: 6121: 6120:Bucknell 1984 6116: 6114: 6112: 6110: 6102: 6097: 6095: 6088:, p. 75. 6087: 6082: 6075: 6070: 6063: 6058: 6052:, p. 76. 6051: 6046: 6044: 6037:, p. 32. 6036: 6031: 6029: 6027: 6025: 6017: 6012: 6010: 6002: 5997: 5995: 5993: 5986:, p. 77. 5985: 5980: 5978: 5976: 5974: 5967:, p. 97. 5966: 5961: 5954: 5949: 5943:, p. 70. 5942: 5937: 5930: 5925: 5918: 5913: 5906: 5901: 5899: 5891: 5886: 5880:, p. 72. 5879: 5874: 5872: 5864: 5863:Anderson 2013 5859: 5852: 5851:Anderson 2013 5847: 5840: 5835: 5828: 5823: 5821: 5813: 5808: 5802:, p. 42. 5801: 5796: 5794: 5792: 5790: 5788: 5786: 5784: 5776: 5771: 5769: 5767: 5759: 5754: 5752: 5750: 5741: 5739:9788120811447 5735: 5731: 5730: 5722: 5716:, p. 27. 5715: 5710: 5703: 5698: 5696: 5688: 5683: 5677:, p. 91. 5676: 5675:Anderson 2013 5671: 5664: 5659: 5657: 5655: 5647: 5646:Anderson 2001 5642: 5640: 5632: 5631:Anderson 2001 5627: 5620: 5619:Anderson 2001 5615: 5608: 5607:Anderson 2001 5603: 5597:, p. 55. 5596: 5595:Anderson 1999 5591: 5589: 5582:, p. 52. 5581: 5576: 5570:, p. 60. 5569: 5564: 5562: 5560: 5553:, p. 52. 5552: 5547: 5541:, p. 70. 5540: 5535: 5533: 5525: 5520: 5514:, p. 15. 5513: 5508: 5501: 5496: 5489: 5484: 5478:, p. 84. 5477: 5472: 5466:, p. 36. 5465: 5460: 5454: 5453: 5446: 5440: 5439: 5432: 5426: 5425: 5418: 5412:, p. 46. 5411: 5406: 5399: 5394: 5387: 5382: 5376:, p. 68. 5375: 5374:Anderson 1999 5370: 5368: 5361:, p. 38. 5360: 5355: 5353: 5351: 5343: 5338: 5336: 5334: 5332: 5325:, p. 24. 5324: 5319: 5312: 5307: 5301:, p. 55. 5300: 5295: 5288: 5283: 5276: 5275:Anderson 2003 5271: 5264: 5259: 5257: 5250:, p. ix. 5249: 5244: 5242: 5240: 5238: 5230: 5225: 5223: 5221: 5219: 5217: 5209: 5208:Anderson 2001 5204: 5202: 5200: 5192: 5187: 5185: 5183: 5175: 5170: 5168: 5160: 5155: 5153: 5145: 5140: 5138: 5136: 5134: 5132: 5124: 5123:Anderson 1999 5119: 5117: 5115: 5113: 5105: 5104:Anderson 1999 5100: 5098: 5096: 5088: 5083: 5081: 5079: 5077: 5069: 5068:Gombrich 1997 5064: 5062: 5060: 5052: 5051:Anderson 1999 5047: 5045: 5043: 5041: 5039: 5037: 5029: 5024: 5022: 5020: 5012: 5011:Anderson 1999 5007: 5000: 4995: 4993: 4985: 4980: 4978: 4970: 4965: 4963: 4955: 4950: 4944: 4938: 4936: 4934: 4926: 4921: 4919: 4917: 4915: 4913: 4906:, p. 30. 4905: 4904:Emmanuel 2015 4900: 4898: 4896: 4894: 4892: 4885:, p. 41. 4884: 4879: 4877: 4870:, p. 65. 4869: 4864: 4862: 4860: 4858: 4856: 4854: 4847:, p. 59. 4846: 4841: 4839: 4831: 4826: 4824: 4822: 4815:, p. 86. 4814: 4813:Anderson 2001 4809: 4807: 4805: 4798:, p. 85. 4797: 4796:Anderson 2001 4792: 4790: 4788: 4786: 4784: 4776: 4775:Anderson 1999 4771: 4765:, p. 56. 4764: 4763:Anderson 1999 4759: 4752: 4751:Anderson 1999 4747: 4740: 4736: 4735:Anderson 1999 4731: 4724: 4723:Anderson 1999 4719: 4712: 4707: 4705: 4697: 4692: 4685: 4680: 4674:, p. 96. 4673: 4672:Anderson 2001 4668: 4666: 4658: 4653: 4651: 4643: 4638: 4636: 4634: 4632: 4624: 4619: 4617: 4615: 4613: 4611: 4609: 4607: 4599: 4594: 4587: 4582: 4575: 4574:Anderson 2004 4570: 4564:, p. 36. 4563: 4558: 4556: 4549:, p. 30. 4548: 4543: 4541: 4533: 4528: 4526: 4524: 4516: 4511: 4509: 4502:, p. 41. 4501: 4496: 4494: 4492: 4490: 4488: 4486: 4484: 4479: 4467: 4466:Anderson 2004 4462: 4455: 4454:Anderson 2004 4450: 4443: 4439: 4435: 4429: 4422: 4421:Anderson 2004 4417: 4411: 4407: 4406: 4400: 4396: 4391: 4384: 4380: 4374: 4370: 4363: 4356: 4346: 4339: 4333: 4326: 4318: 4301: 4288: 4278: 4271: 4265: 4258: 4251: 4241: 4235: 4234: 4230:* Alan Peta, 4228: 4227: 4221: 4220: 4215: 4207: 4201: 4199: 4197: 4189: 4184: 4183:states that: 4182: 4176: 4171: 4169: 4163: 4158: 4156: 4150: 4146: 4140: 4138:idea of self. 4133: 4129: 4124: 4119: 4118: 4111: 4101: 4092: 4089: 4086: 4085: 4081: 4071: 4061: 4054: 4050: 4044: 4037: 4031: 4022: 4013: 4004: 4000: 3997: 3994: 3990: 3987: 3985: 3981: 3978: 3975: 3971: 3968: 3967: 3963: 3954: 3947: 3940: 3933: 3927: 3918: 3909: 3900: 3891: 3877: 3870: 3866: 3862: 3857: 3853: 3849: 3843: 3834: 3827: 3821: 3810: 3806: 3802: 3798: 3792: 3782: 3767: 3757: 3750: 3744: 3740: 3732: 3725: 3720: 3712: 3709: 3707: 3706:Anderson 1999 3704: 3699: 3693: 3690:. Routledge. 3689: 3688: 3682: 3680: 3679: 3674: 3671: 3668: 3666: 3665: 3661:K.R. Norman, 3660: 3657: 3653: 3649: 3644: 3641: 3637: 3634: 3630: 3628:(pp. 147–272) 3627: 3623: 3619: 3616: 3612: 3608: 3607: 3603: 3601: 3590: 3588: 3577: 3570: 3566: 3559: 3550: 3543: 3537: 3530: 3523: 3514: 3505: 3498: 3494: 3490: 3484: 3475: 3466: 3457: 3453: 3449: 3446: 3442: 3438: 3434: 3430: 3429: 3428:For example: 3425: 3423: 3415: 3411: 3405: 3401: 3389: 3387: 3376: 3374: 3367: 3366: 3358: 3354: 3347: 3334: 3325: 3323: 3315: 3311: 3306: 3304: 3288: 3286: 3275: 3273: 3271: 3262: 3251: 3247: 3243: 3242:Vinaya-pitaka 3239: 3238: 3223: 3221: 3219: 3217: 3207: 3204: 3201: 3198: 3195: 3191: 3187: 3184:According to 3183: 3180: 3176: 3173:According to 3172: 3169: 3165: 3162: 3158: 3154: 3150: 3147: 3144: 3141: 3138:in "birth is 3137: 3133: 3129: 3125: 3121: 3120: 3118: 3113: 3111: 3109: 3101: 3097: 3093: 3087: 3085: 3080: 3071: 3068: 3066: 3063: 3061: 3058: 3056: 3053: 3051: 3048: 3046: 3043: 3042: 3036: 3034: 3030: 3026: 3016: 3012: 3010: 3006: 3005:reincarnation 3000: 2998: 2992: 2990: 2985: 2981: 2977: 2972: 2970: 2964: 2959: 2956: 2952: 2941: 2938: 2934: 2930: 2921: 2919: 2914: 2912: 2908: 2904: 2900: 2896: 2895: 2890: 2886: 2883:According to 2881: 2879: 2875: 2871: 2870: 2865: 2856: 2853: 2849: 2848: 2843: 2839: 2834: 2832: 2828: 2818: 2815: 2811: 2810:B.R. Ambedkar 2808:According to 2806: 2804: 2800: 2799:summum bonum. 2795: 2790: 2788: 2784: 2780: 2776: 2772: 2768: 2765:According to 2762: 2758: 2755: 2751: 2750: 2745: 2741: 2737: 2733: 2729: 2728: 2721: 2719: 2713: 2711: 2710: 2705: 2701: 2697: 2693: 2686: 2676: 2674: 2670: 2666: 2650: 2635: 2633: 2626: 2613: 2602: 2599: 2594: 2592: 2591: 2583: 2578: 2575: 2570: 2566: 2564: 2560: 2555: 2549: 2544: 2542: 2537: 2531: 2528: 2525: 2522: 2519: 2516: 2515: 2514: 2512: 2508: 2507: 2502: 2501:enlightenment 2498: 2489: 2483: 2478: 2473: 2469: 2467: 2460: 2450: 2441: 2437: 2434: 2430: 2428: 2422: 2418: 2416: 2410: 2401: 2399: 2393: 2391: 2383: 2379: 2377:, impurities; 2376: 2372: 2369: 2366: 2362: 2359: 2356: 2355: 2354: 2352: 2348: 2344: 2337: 2333: 2327: 2325: 2319: 2317: 2313: 2309: 2305: 2299: 2297: 2293: 2292: 2286: 2282: 2280: 2275: 2271: 2267: 2261: 2257: 2255: 2254: 2249: 2245: 2241: 2237: 2226: 2221: 2217: 2213: 2196: 2193: 2190: 2189: 2188: 2179: 2176: 2170: 2160: 2157: 2153: 2148: 2146: 2142: 2136: 2132: 2130: 2119: 2114: 2112: 2111: 2104: 2102: 2098: 2094: 2090: 2083: 2080: 2074: 2072: 2064: 2059: 2050: 2047: 2045: 2039: 2037: 2033: 2029: 2025: 2024: 2019: 2015: 2011: 2007: 2006: 2002:The truth of 1999: 1997: 1996: 1991: 1987: 1982: 1980: 1976: 1975: 1970: 1966: 1965: 1960: 1956: 1952: 1948: 1944: 1940: 1936: 1932: 1928: 1924: 1923: 1919:The truth of 1917: 1915: 1911: 1907: 1903: 1902: 1897: 1893: 1889: 1885: 1881: 1880:vibhava-tanha 1877: 1875: 1870: 1866: 1862: 1858: 1854: 1850: 1847: 1843: 1839: 1835: 1831: 1827: 1826: 1822:The truth of 1820: 1818: 1814: 1810: 1809: 1804: 1800: 1799: 1795:The truth of 1793: 1791: 1787: 1786: 1781: 1780: 1775: 1774: 1769: 1765: 1761: 1757: 1749: 1738: 1734: 1731: 1727: 1720: 1718: 1717:Vinaya-pitaka 1714: 1707: 1703: 1699: 1693: 1688: 1679: 1677: 1676:Rupert Gethin 1673: 1672: 1667: 1666: 1659: 1654: 1652: 1648: 1647: 1640: 1635: 1633: 1632:Paul Williams 1629: 1625: 1615: 1613: 1609: 1604: 1600: 1599: 1594: 1590: 1585: 1583: 1582: 1577: 1576: 1571: 1570: 1565: 1561: 1557: 1553: 1552:five skandhas 1548: 1546: 1542: 1538: 1534: 1521: 1520: 1516: 1513: 1512: 1508: 1503: 1500: 1497: 1494: 1493: 1491: 1488: 1485: 1481: 1476: 1472: 1468: 1467: 1463: 1462: 1461: 1459: 1455: 1451: 1447: 1444:According to 1432: 1429: 1426: 1423: 1422: 1421: 1420: 1416: 1412: 1409: 1406: 1403: 1400: 1397: 1394: 1391: 1390: 1389: 1387: 1384:According to 1376: 1372: 1370: 1364: 1360: 1358: 1352: 1348: 1344: 1342: 1337: 1335: 1328: 1326: 1322: 1321:L. S. Cousins 1318: 1314: 1310: 1305: 1302: 1298: 1294: 1293: 1277: 1275: 1273: 1269: 1264: 1260: 1259: 1254: 1250: 1245: 1243: 1242:enlightenment 1239: 1235: 1234: 1228: 1226: 1225: 1220: 1216: 1212: 1208: 1207: 1202: 1198: 1194: 1190: 1189: 1184: 1180: 1176: 1172: 1168: 1164: 1159: 1157: 1156: 1151: 1147: 1143: 1139: 1131: 1127: 1123: 1119: 1118: 1114: 1111: 1110: 1106: 1103: 1100: 1096: 1092: 1088: 1085: 1082: 1078: 1074: 1070: 1069: 1065: 1064: 1063: 1061: 1058: 1050: 1045: 1039: 1030: 1026: 1022: 1010: 1005: 1003: 998: 996: 991: 990: 988: 987: 982: 977: 972: 971: 970: 969: 962: 959: 957: 954: 952: 949: 947: 944: 942: 939: 937: 934: 932: 929: 927: 924: 922: 919: 917: 914: 912: 909: 907: 904: 902: 899: 897: 894: 892: 889: 887: 884: 882: 879: 877: 874: 872: 869: 867: 864: 862: 859: 858: 855: 850: 849: 842: 839: 837: 834: 832: 829: 827: 824: 822: 819: 817: 814: 812: 809: 807: 804: 802: 799: 798: 795: 790: 789: 782: 779: 777: 774: 772: 769: 767: 764: 762: 759: 757: 754: 753: 750: 745: 744: 737: 736:Vegetarianism 734: 732: 729: 727: 724: 722: 719: 717: 714: 712: 709: 707: 704: 702: 699: 697: 694: 692: 691:Recollections 689: 687: 684: 682: 679: 677: 674: 672: 669: 667: 664: 662: 661:Five precepts 659: 657: 654: 652: 649: 648: 645: 640: 639: 632: 629: 627: 626:Chinese canon 624: 622: 621:Tibetan canon 619: 617: 614: 612: 609: 607: 604: 602: 599: 597: 594: 592: 589: 588: 585: 580: 579: 572: 569: 567: 564: 562: 559: 557: 554: 552: 549: 547: 544: 542: 539: 537: 534: 532: 529: 527: 524: 522: 519: 517: 514: 510: 507: 506: 505: 502: 500: 497: 496: 490: 487: 485: 482: 481: 477: 476: 469: 466: 464: 461: 459: 456: 454: 451: 449: 446: 444: 441: 439: 436: 434: 431: 430: 427: 422: 421: 416: 413: 411: 408: 406: 403: 402: 401: 400: 396: 392: 391: 388: 385: 384: 380: 376: 375: 368: 364: 358: 353: 351: 347: 340: 335: 333: 329: 325: 321: 319: 315: 310: 308: 303: 291: 289: 285: 280: 272: 267: 265: 261: 248: 243: 241: 237: 232:(sa-seong-je) 229: 224: 222: 218: 211: 206: 204: 200: 195: 190: 183: 178: 176: 172: 168: 164: 162: 158: 153: 148: 140: 136: 131: 129: 125: 120: 115: 105: 103: 99: 92:চতুরার্য সত্য 89: 87: 83: 79: 75: 73: 69: 59: 57: 53: 46: 40: 36: 32: 28: 23: 19: 13417: 13290:Bodhisattvas 13210:Christianity 13205:Baháʼí Faith 13070:Dharmachakra 13060:Prayer wheel 13050:Prayer beads 12818:Architecture 12697:969 Movement 12481:Saudi Arabia 12459:Central Asia 12452:South Africa 12274: 12257: 12190:Panchen Lama 12095:Buddhapālita 11691:Satipatthana 11686:Mindful Yoga 11599:Recollection 11513:Brahmavihara 11384:Japanese Zen 11379:Chinese Chan 11339:Animal realm 11146:Key concepts 10968:Bodhisattvas 10780:Three Jewels 10774: 10670: 10644: 10634: 10617: 10607: 10600: 10589: 10574: 10567: 10560: 10553:, Shambhala. 10550: 10531: 10519: 10512:, Shambhala. 10509: 10499: 10481: 10471: 10459: 10436: 10419: 10389: 10377:. Retrieved 10373:the original 10363: 10351:. Retrieved 10347:the original 10342: 10333: 10324: 10315: 10306: 10300: 10293: 10284: 10278: 10259: 10253: 10249: 10205: 10196: 10187: 10157: 10119: 10111: 10105: 10097: 10074: 10050: 10044: 10035: 10009: 10003: 9991:. Retrieved 9984:the original 9974: 9967: 9959: 9953: 9945: 9939: 9931:the original 9921: 9912: 9874:. Retrieved 9864: 9855: 9846: 9837: 9828: 9819: 9810: 9801: 9773:. Retrieved 9769:the original 9762: 9721: 9693: 9665: 9636: 9616: 9606: 9597: 9589: 9580: 9571: 9548: 9529: 9519: 9500: 9490: 9481: 9472: 9463: 9452:, retrieved 9445:the original 9440: 9436: 9418:, retrieved 9411:the original 9388: 9384: 9368: 9359: 9340: 9330: 9318:|first= 9300: 9277: 9267: 9259: 9250: 9239:, retrieved 9232:the original 9227: 9209:, retrieved 9200: 9186: 9173: 9155: 9146: 9137: 9119: 9096: 9087: 9064: 9053: 9044: 9035: 9026: 9007: 8988: 8979: 8973:, Gyan Books 8970: 8961: 8952: 8948: 8939: 8923: 8914: 8905: 8886: 8876: 8867: 8858: 8840: 8822: 8813: 8795: 8786: 8777: 8768: 8759: 8750: 8741: 8719: 8710: 8692: 8683: 8664: 8654: 8636: 8627: 8611: 8607: 8598: 8587: 8578: 8569: 8560: 8551: 8542: 8533: 8524: 8515: 8511: 8498: 8482: 8473: 8446: 8437: 8428: 8409: 8391: 8382: 8373: 8364: 8355: 8351: 8338: 8311: 8302: 8293: 8284: 8275: 8266: 8257: 8248: 8239: 8230: 8221: 8212: 8193: 8183: 8174: 8165: 8156: 8147: 8138: 8127:, retrieved 8123:the original 8117: 8098: 8089: 8080: 8071: 8062: 8053: 8044: 8035: 8031: 8022: 8013: 7995: 7983: 7947:, retrieved 7942: 7903: 7885: 7877:Sutta Pitaka 7853: 7836: 7829: 7809: 7802: 7789: 7777: 7755:Trainor 2004 7750: 7738: 7726: 7714: 7687: 7631:Coleman 2002 7596: 7584: 7572: 7560: 7548: 7536: 7524: 7512: 7466: 7454: 7442: 7430: 7401: 7389: 7377: 7335: 7323: 7311: 7306:, p. 5. 7299: 7287: 7275: 7263: 7251: 7239: 7227: 7215: 7203: 7191: 7179: 7167: 7155: 7133:Moffitt 2008 7128: 7123:, p. 9. 7116: 7104: 7097:Rahula 2007a 7092: 7080: 7068: 7056: 7044: 6955: 6948:McMahan 2008 6943: 6931: 6887: 6860: 6818: 6806: 6794: 6767: 6755: 6743: 6716: 6704: 6692: 6680: 6668: 6635: 6608: 6603:, chapter 7. 6581: 6569: 6538: 6526: 6514: 6502: 6490: 6478: 6466: 6454: 6430: 6425:, p. 4. 6418: 6406: 6394: 6307: 6295: 6283: 6271: 6259: 6252:Wallace 2002 6247: 6235: 6223: 6196: 6184: 6172: 6160: 6148: 6081: 6074:Rahula 2007a 6069: 6057: 5960: 5948: 5936: 5924: 5912: 5905:Rahula 2007a 5885: 5858: 5846: 5834: 5807: 5728: 5721: 5709: 5682: 5670: 5626: 5614: 5602: 5575: 5546: 5519: 5512:Analayo 2013 5507: 5495: 5483: 5471: 5464:Cousins 2001 5459: 5451: 5445: 5437: 5431: 5423: 5417: 5405: 5393: 5381: 5359:Cousins 2001 5318: 5306: 5294: 5282: 5270: 5006: 4949: 4942: 4770: 4758: 4746: 4738: 4730: 4718: 4691: 4679: 4623:Brazier 2001 4593: 4581: 4569: 4461: 4449: 4441: 4437: 4433: 4432:When taking 4428: 4416: 4409: 4404: 4398: 4390: 4373: 4361: 4355: 4345: 4332: 4323: 4317: 4300: 4287: 4277: 4264: 4256: 4250: 4240: 4232: 4225: 4218: 4206: 4193: 4191: 4186: 4178: 4173: 4167: 4165: 4160: 4154: 4152: 4147: 4141: 4136: 4131: 4122: 4115: 4110: 4100: 4080: 4070: 4060: 4052: 4048: 4043: 4035: 4030: 4021: 4012: 4003:prescription 3998: 3988: 3979: 3969: 3962: 3953: 3945: 3939: 3931: 3926: 3917: 3908: 3899: 3890: 3876: 3868: 3864: 3860: 3855: 3851: 3847: 3842: 3833: 3825: 3820: 3808: 3804: 3800: 3796: 3791: 3781: 3766: 3756: 3731: 3719: 3686: 3677: 3664: 3647: 3639: 3632: 3625: 3621: 3614: 3610: 3576: 3568: 3564: 3558: 3549: 3536: 3522: 3513: 3504: 3496: 3492: 3491:(Sanskrit), 3488: 3483: 3474: 3465: 3444: 3440: 3436: 3432: 3414:Bhavanirodha 3413: 3409: 3403: 3399: 3363: 3356: 3352: 3332: 3254: 3249: 3245: 3241: 3235: 3200:Huxter (2016 3193: 3189: 3178: 3167: 3160: 3156: 3152: 3139: 3135: 3132:True Reality 3131: 3127: 3123: 3116: 3099: 3095: 3022: 3013: 3001: 2993: 2983: 2979: 2975: 2973: 2966: 2961: 2951:Damien Keown 2947: 2927: 2917: 2915: 2892: 2882: 2877: 2867: 2862: 2851: 2845: 2841: 2837: 2835: 2824: 2807: 2802: 2798: 2793: 2791: 2786: 2782: 2779:summum bonum 2778: 2774: 2770: 2764: 2760: 2753: 2747: 2743: 2739: 2735: 2731: 2725: 2723: 2717: 2715: 2707: 2688: 2662: 2637: 2631: 2629: 2624: 2605: 2600: 2596: 2588: 2586: 2581: 2576: 2572: 2568: 2562: 2558: 2553: 2551: 2546: 2540: 2538: 2535: 2529: 2523: 2517: 2510: 2504: 2494: 2481: 2475: 2471: 2465: 2463: 2458: 2447: 2438: 2433:Hendrik Kern 2431: 2423: 2419: 2414: 2411: 2407: 2397: 2394: 2389: 2387: 2381: 2374: 2365:dhammacakkhu 2364: 2357: 2350: 2347:Sutta-pitaka 2346: 2343:Vinayapitaka 2342: 2340: 2335: 2331: 2321: 2315: 2311: 2307: 2303: 2301: 2289: 2287: 2283: 2273: 2269: 2263: 2259: 2251: 2247: 2243: 2235: 2232: 2223: 2219: 2214: 2210: 2185: 2172: 2155: 2152:Gil Fronsdal 2149: 2140: 2138: 2134: 2126: 2116: 2108: 2106: 2085: 2075: 2070: 2068: 2048: 2043: 2040: 2021: 2013: 2009: 2003: 2001: 1993: 1984: 1972: 1968: 1962: 1958: 1954: 1950: 1946: 1942: 1934: 1930: 1926: 1920: 1918: 1913: 1909: 1905: 1899: 1895: 1891: 1887: 1883: 1879: 1872: 1868: 1845: 1841: 1837: 1829: 1823: 1821: 1816: 1806: 1802: 1796: 1794: 1783: 1777: 1771: 1767: 1753: 1747: 1736: 1729: 1725: 1722: 1716: 1713:Sutta-pitaka 1712: 1709: 1705: 1701: 1697: 1669: 1663: 1661: 1656: 1650: 1644: 1642: 1637: 1627: 1623: 1621: 1611: 1607: 1602: 1596: 1595:, that is , 1592: 1588: 1586: 1579: 1573: 1567: 1563: 1549: 1532: 1530: 1517: 1509: 1501: 1495: 1489: 1483: 1479: 1474: 1464: 1457: 1453: 1446:K. R. Norman 1443: 1440:Mnemonic set 1430: 1424: 1414: 1410: 1404: 1398: 1393:idam dukkham 1392: 1383: 1374: 1368: 1366: 1362: 1356: 1354: 1349: 1345: 1338: 1330: 1308: 1306: 1290: 1288: 1276: 1256: 1246: 1237: 1231: 1229: 1222: 1210: 1204: 1196: 1186: 1182: 1181:, which are 1160: 1153: 1135: 1129: 1115: 1107: 1101: 1094: 1086: 1076: 1072: 1066: 1055:; "The Four 1024: 1018: 686:Merit making 651:Three Jewels 591:Buddhavacana 521:Impermanence 509:Dharma wheel 498: 18: 13592:Iconography 13585:life in art 13452:Four sights 13135:Dharma talk 12964:Asalha Puja 12760:Eschatology 12563:Switzerland 12543:New Zealand 12471:Middle East 12380:Philippines 12300:Afghanistan 12105:Bodhidharma 12090:Buddhaghosa 12010:Householder 11920:Monasticism 11873:Bodhisattva 11728:Prostration 11681:Mindfulness 11609:Anapanasati 11592:Kammaṭṭhāna 11389:Korean Seon 11329:Asura realm 11324:Human realm 11264:Ten Fetters 11219:Parinirvana 11121:Uppalavanna 11086:Mahākaccana 11071:Mahākassapa 11003:Kṣitigarbha 10998:Ākāśagarbha 10895:Suddhodāna 10840:Four sights 10767:Foundations 10563:, Thorsons. 10484:, Routledge 10476:, chapter 8 10281:: THE PATH" 9876:22 February 9658:Web sources 9600:, Routledge 9211:27 December 9056:, Snow Lion 8932:10125/23030 8908:, Routledge 8870:, Routledge 8861:, Routledge 8713:, MIT Press 8657:, Routledge 8597:"Review of 8581:, Routledge 8554:, MacMillan 8431:, Routledge 8376:, Routledge 8305:, Shambhala 8278:, Snow Lion 8251:, Shambhala 8224:, Routledge 8168:, Pariyatti 8074:, Shambhala 8025:, Shambhala 7966:|last= 7949:12 November 7929:|last= 7782:Gowans 2004 7770:Fowler 1999 7665:Gowans 2014 7650:Gowans 2014 7567:, loc. 241. 7280:Potter 2004 7075:, p. . 6960:Taylor 2007 6924:Harris 2006 6909:Harris 2006 6853:Crosby 2013 6640:Vetter 1988 6613:Vetter 1988 6574:Vetter 1988 6562:Vetter 1988 6387:Warder 1999 6327:Vetter 1988 6300:Vetter 1988 6276:Gethin 2003 6153:Harvey 2013 6143:, p. . 6086:Gethin 1998 6064:, p. . 6062:Rahula 2007 6050:Gethin 1998 5984:Gethin 1998 5941:Gethin 1998 5878:Harris 2006 5812:Vetter 1988 5775:Samuel 2008 5758:Harvey 2016 5663:Warder 2000 5580:Harvey 2013 5568:Gethin 1998 5526:, loc. 122. 5500:Harvey 2013 5476:Choong 2000 5398:Norman 2003 5386:Norman 2003 5342:Norman 2003 5299:Dhamma 1997 5287:Norman 2003 5191:Harris 2006 5159:Carter 1987 5144:Carter 1987 5053:, p. . 4954:Warder 1999 4845:Gethin 1998 4711:Norman 2003 4168:amosadhamma 3867:; Sn 1113: 3863:; Sn 1111: 3739:A.K. Warder 3672:, chapter 8 3455:suffering." 3365:punarmrityu 2937:Lotus Sūtra 2749:parinirvana 2202:Development 2028:mindfulness 1995:defilements 1964:parinirvana 1692:Dharmacakra 1668:(Sanskrit: 1649:(Sanskrit: 1626:(Sanskrit: 1624:ariya sacca 1386:K.R. Norman 1219:mindfulness 921:New Zealand 776:Bodhisattva 761:Four Stages 716:Monasticism 696:Mindfulness 666:Perfections 596:Early Texts 210:អរិយសច្ចបួន 119:θɪʔsà lé bá 108:သစ္စာလေးပါး 13652:Categories 13512:Bodhi Tree 13477:Śuddhodana 13428:Middle Way 13392:The Buddha 13252:Psychology 13232:Gnosticism 13220:Comparison 13215:Influences 13197:Comparison 13080:Bhavacakra 13038:Kushinagar 13013:Pilgrimage 12959:Māgha Pūjā 12914:Bodhi Tree 12730:Buddhology 12720:Abhidharma 12712:Philosophy 12645:Menander I 12513:Costa Rica 12464:Uzbekistan 12305:Bangladesh 12259:Dhammapada 12243:Pali Canon 12205:Ajahn Chah 12185:Dalai Lama 12085:Kumārajīva 12080:Vasubandhu 12055:The Buddha 11963:Zen master 11898:Sakadagami 11878:Buddhahood 11809:Pratimokṣa 11624:Shikantaza 11580:Meditation 11555:Deity yoga 11426:Madhyamaka 11319:Deva realm 11214:Mindstream 11164:Bodhicitta 11076:Aṅgulimāla 10943:Devadatta 10919:Yaśodharā 10822:The Buddha 10812:Middle Way 10557:Dalai Lama 10353:30 October 9454:4 December 9420:4 December 8476:, Springer 8341:, Springer 8101:, Wisdom, 8092:, Thorsons 7974:(See also 7707:Spiro 1982 7601:Hayes 2013 7423:Spiro 1982 7406:Spiro 1982 7007:Lopez 2001 6992:Keown 2000 6709:Sharf 2000 6697:Sharf 1995 6685:Cohen 2006 6586:Wynne 2007 6423:Lopez 1995 5827:Lopez 2009 5800:Spiro 1982 5263:Lopez 2012 5248:Konik 2009 5229:Keown 2009 4999:Eliot 2014 4696:Keown 2013 4684:Keown 2013 4598:Keown 2013 4586:Keown 2013 4475:References 4383:Keown 2013 4214:James Ford 4196:Buddhagosa 4105:awakening. 3846:Note that 3807:, and the 3711:Wynne 2007 3617:, appendix 3487:'"Truth", 3357:Agati gati 3346:PUNARMRTYU 3166:Gombrich, 3100:arya satya 3096:arya satya 2907:five paths 2683:See also: 2673:Mahīśāsaka 2639:suffering. 2524:kicca-ñāṇa 2518:sacca-ñāṇa 2351:dhamma-eye 2332:dhamma-eye 2304:udayabbaya 2167:See also: 2129:Buddhadasa 2063:Bhavacakra 1981:explains: 1869:kama-tanha 1760:gives rise 1628:arya satya 1593:kammabhava 1572:) lead to 1369:Dhamma Eye 1301:Theravadan 1297:Pāli Canon 1167:gives rise 1146:Pali canon 1142:the Buddha 1099:attachment 1093:, craving 794:Traditions 731:Pilgrimage 671:Meditation 631:Post-canon 611:Pāli Canon 541:Middle Way 438:The Buddha 357:Tứ Diệu Đế 350:Vietnamese 339:อริยสัจสี่ 161:Indonesian 13637:Wikiquote 13573:footprint 13508:Bodh Gaya 13487:Yaśodharā 13440:Disciples 13320:Festivals 13300:Buddhists 13262:Theosophy 13065:Symbolism 13055:Hama yumi 13028:Bodh Gaya 12795:Socialism 12770:Evolution 12745:Economics 12583:Venezuela 12498:Australia 12493:Argentina 12417:Sri Lanka 12412:Singapore 12330:Indonesia 12292:Countries 12233:Tripiṭaka 12195:Ajahn Mun 12070:Nagarjuna 12065:Aśvaghoṣa 11948:Anagārika 11943:Śrāmaṇerī 11938:Śrāmaṇera 11933:Bhikkhunī 11893:Sotāpanna 11782:Passaddhi 11723:Offerings 11698:Nekkhamma 11575:Iddhipada 11495:Practices 11465:Theravada 11438:Vajrayana 11431:Yogachara 11401:Pure Land 11314:Six Paths 11301:Cosmology 11081:Anuruddha 11056:Sāriputta 11046:Kaundinya 11038:Disciples 11013:Vajrapāṇi 10865:Footprint 10830:Tathāgata 9775:2 January 9683:wandering 9361:Wiesbaden 8816:, Equinox 8614:: 36–41, 8129:19 August 7616:Lamb 2001 6411:Jong 1993 6001:Hick 1994 5917:Egge 2013 4984:Raju 1985 4941:Payutto, 4350:rebirth." 4210:See also: 4162:Reality.' 4128:apophatic 3993:prognosis 3974:diagnosis 3801:Mahavagga 3404:asamskrta 3362:See also 3353:Agatigati 3351:The term 3065:Pariyatti 2887:, within 2866:, in his 2704:Theravada 2679:Theravada 2646:pleasure. 2530:kata-ñāṇa 2382:x arahats 2310:), vain ( 2279:awakening 2240:awareness 1803:dush-stha 1662:The term 1658:Nibbana'. 1584:(birth). 1541:saṅkhāras 1522:– "path". 1380:Basic set 1249:Theravada 1073:dush-stha 1038:romanized 941:Sri Lanka 931:Singapore 886:Indonesia 826:Vajrayāna 801:Theravāda 756:Awakening 644:Practices 601:Tripiṭaka 571:Cosmology 546:Emptiness 526:Suffering 240:Mongolian 152:sìshèngdì 13607:Hinduism 13543:Prophecy 13533:Birthday 13528:Miracles 13408:Buddhism 13338:Category 13267:Violence 13237:Hinduism 13185:Sanskrit 13140:Hinayana 13125:Amitābha 13085:Swastika 12954:Uposatha 12944:Holidays 12929:Calendar 12775:Humanism 12613:Kanishka 12603:Timeline 12427:Thailand 12395:Kalmykia 12390:Buryatia 12375:Pakistan 12360:Mongolia 12355:Maldives 12350:Malaysia 12315:Cambodia 12180:Shamarpa 12175:Nichiren 12125:Xuanzang 12060:Nagasena 11978:Rinpoche 11708:Pāramitā 11550:Devotion 11470:Navayana 11458:Dzogchen 11421:Nichiren 11369:Mahayana 11361:Branches 11239:Saṅkhāra 10988:Mañjuśrī 10945:(cousin) 10937:(cousin) 10905:(mother) 10897:(father) 10885:Miracles 10835:Birthday 10752:Glossary 10725:Buddhism 10643:(2001), 10633:(1998), 10616:(1999), 10599:(2004), 10559:(1998), 10549:(2009), 10530:(2006), 10518:(2002), 10508:(2010), 10498:(1974), 10470:(1993), 10397:Archived 10213:Archived 10176:archived 10133:Archived 9946:samudaya 9886:cite web 9557:citation 9310:citation 9298:(1884), 9184:(1899), 9105:citation 9045:Buddhism 8989:Buddhism 8616:archived 8038:: 87–107 7958:citation 7921:citation 4132:nirvana, 4055:, p. 69. 3624:, Band 3451:Dukkha". 3437:samudaya 3039:See also 3025:Navayana 2933:Nichiren 2903:Hinayana 2829:and the 2821:Mahayana 2696:illusion 2548:schools. 2345:and the 2312:tucchaka 2093:khandhas 2089:'unborn' 2061:Tibetan 1892:samudaya 1825:samudaya 1756:Buddhism 1715:and the 1601:, while 1560:saṅkhāra 1490:Samudaya 1431:Patipada 1253:Mahayana 1175:clinging 1163:Buddhism 1150:Sanskrit 1087:samudaya 1029:Sanskrit 1021:Buddhism 951:Thailand 911:Mongolia 906:Malaysia 871:Cambodia 836:Navayana 816:Hinayana 811:Mahāyāna 721:Lay life 551:Morality 531:Not-self 489:Concepts 448:Councils 433:Timeline 405:Glossary 387:Buddhism 379:a series 377:Part of 175:Japanese 56:Sanskrit 27:Sanskrit 13627:Commons 13504:Lumbini 13433:Sayings 13315:Temples 13295:Buddhas 13257:Science 13247:Judaism 13242:Jainism 13160:Lineage 13120:Abhijñā 13090:Thangka 13033:Sarnath 13018:Lumbini 12939:Funeral 12934:Cuisine 12810:Culture 12785:Reality 12735:Creator 12725:Atomism 12595:History 12568:Ukraine 12528:Germany 12447:Senegal 12437:Vietnam 12365:Myanmar 12165:Shinran 12155:Karmapa 12130:Shandao 12100:Dignāga 12025:Śrāvaka 12005:Donchee 12000:Kappiya 11958:Sayadaw 11928:Bhikkhu 11903:Anāgāmi 11860:Nirvana 11826:Samadhi 11713:Paritta 11654:Tonglen 11649:Mandala 11604:Smarana 11585:Mantras 11533:Upekkha 11503:Bhavana 11453:Shingon 11406:Tiantai 11259:Tathātā 11249:Śūnyatā 11244:Skandha 11234:Saṃsāra 11229:Rebirth 11204:Kleshas 11194:Indriya 11096:Subhūti 10981:Guanyin 10935:Ānanda 10927:Rāhula 10807:Nirvana 10747:Outline 10462:, Brill 10379:2 April 10250:NIRODHA 9960:nirodha 9677: 9551:, Delhi 9522:, BRILL 9038:, BRIIL 8501:, Tokyo 7866:Sources 4036:samsara 3852:samatha 3815:claim." 3569:Nirvana 3565:nirvana 3441:nirodha 3400:nirodha 3333:bhkkhus 3009:anatman 2969:nirvana 2878:samsara 2842:samsara 2838:samsara 2827:Śūnyatā 2803:nirvana 2794:nirvana 2783:Nirvana 2775:nirvana 2754:nirvana 2736:Nirvana 2727:nirvana 2692:samsara 2396:of the 2316:asaraka 2308:rittaka 2156:Nibbana 2097:nidānas 1990:nibbana 1974:nirvana 1969:nirvana 1951:Nirvana 1939:nirvana 1922:nirodha 1898:arises 1865:rebirth 1842:samsara 1834:arising 1808:samsara 1790:rebirth 1773:samsara 1726:nibbana 1569:upādāna 1511:Nirodha 1357:samsara 1325:bhikkus 1258:sunyata 1206:nirvana 1193:rebirth 1188:saṃsāra 1171:craving 1126:release 1109:nirodha 1040:: 961:Vietnam 916:Myanmar 831:Tibetan 821:Chinese 749:Nirvāṇa 566:Saṃsāra 561:Rebirth 426:History 415:Outline 318:Tagalog 288:Tibetan 264:Sinhala 128:Chinese 102:Burmese 86:Bengali 31:Nālandā 13563:Cetiya 13558:Relics 13499:Places 13492:Rāhula 13467:Family 13310:Sutras 13305:Suttas 13170:Siddhi 13155:Koliya 13130:Brahmā 13045:Poetry 12991:Mantra 12981:Kasaya 12853:Pagoda 12833:Kyaung 12828:Vihāra 12823:Temple 12765:Ethics 12608:Ashoka 12558:Sweden 12553:Poland 12548:Norway 12538:Mexico 12523:France 12508:Canada 12503:Brazil 12442:Africa 12422:Taiwan 12385:Russia 12310:Bhutan 12270:Vinaya 12150:Naropa 12140:Saraha 12075:Asanga 11831:Prajñā 11740:Refuge 11703:Nianfo 11664:Tertön 11659:Tantra 11644:Ganana 11634:Tukdam 11560:Dhyāna 11528:Mudita 11523:Karuṇā 11416:Risshū 11411:Huayan 11344:Naraka 11284:Anattā 11279:Dukkha 11274:Anicca 11179:Dharma 11131:Channa 11066:Ānanda 11051:Assaji 11018:Skanda 10921:(wife) 10890:Family 10870:Relics 10795:Sangha 10790:Dharma 10785:Buddha 10301:DUKKHA 10254:DUKKHA 10168: 9993:14 May 9644: 9624: 9537: 9508: 9348: 9285: 9162: 9140:, SUNY 9126: 9076: 9015: 8995: 8894: 8847: 8829: 8802: 8726: 8699: 8672: 8643: 8461: 8416: 8398: 8358:: 9–41 8318: 8201: 8105: 7910: 7892: 7844: 7817: 5736: 4739:dhamma 4434:dukkha 4198:Taught 4175:truth. 3861:satima 3856:dhyana 3848:dhyana 3812:canon. 3805:Vinaya 3797:vinaya 3694: 3542:Moksha 3529:taints 3433:dukkha 3410:dukkha 3190:Dukkha 3179:dukkha 3161:dukkha 3157:Duhkha 3140:dukkha 3136:dukkha 3117:Dukkha 2984:dukkha 2980:dukkha 2976:dukkha 2874:Lamrim 2864:Atisha 2847:klesas 2777:, the 2771:dukkha 2669:Buddha 2398:āsavās 2390:jhanas 2375:āsavās 2336:āsavās 2274:prajna 2270:prajna 2253:moksha 2248:prajna 2236:dhyana 2141:dukkha 2079:moksha 2071:dukkha 2044:dhyana 2034:, but 2023:moksha 2010:dukkha 1947:dukkha 1935:dukkha 1931:dukkha 1910:dukkha 1906:dukkha 1896:dukkha 1888:dukkha 1876:-tanha 1849:arises 1846:dukkha 1838:dukkha 1817:dukkha 1798:dukkha 1768:dukkha 1748:Dukkha 1730:dhamma 1537:āsavas 1533:dukkha 1480:Dukkha 1475:Dukkha 1466:Dukkha 1452:terms 1425:Gamini 1313:Buddha 1238:dhyana 1233:prajna 1224:dhyana 1211:dukkha 1197:dukkha 1183:dukkha 1155:dhamma 1130:dukkha 1091:thirst 1077:Dukkha 1068:dukkha 1023:, the 946:Taiwan 926:Russia 866:Brazil 861:Bhutan 781:Buddha 701:Wisdom 484:Dharma 221:Korean 194:shitai 189:Rōmaji 147:Pinyin 137:(T) / 13597:Films 13568:tooth 13553:Death 13538:Modak 13282:Lists 13150:Kalpa 13145:Iddhi 13008:Music 13003:Mudra 12969:Vassa 12949:Vesak 12919:Budai 12865:Candi 12848:Stupa 12780:Logic 12533:Italy 12432:Tibet 12370:Nepal 12340:Korea 12335:Japan 12325:India 12320:China 12265:Sutra 12220:Texts 12170:Dōgen 12160:Hōnen 12145:Atiśa 12110:Zhiyi 12020:Achar 11988:Tulku 11983:Geshe 11968:Rōshi 11953:Ajahn 11908:Arhat 11868:Bodhi 11838:Vīrya 11755:Sacca 11750:Satya 11745:Sādhu 11733:Music 11676:Merit 11669:Terma 11629:Zazen 11565:Faith 11518:Mettā 11199:Karma 11159:Bardo 11126:Asita 11116:Khema 11106:Upāli 11091:Nanda 10929:(son) 10903:Māyā 10880:Films 10757:Index 10682:Rigpa 10279:MAGGA 10179:(PDF) 10162:(PDF) 10136:(PDF) 10129:(PDF) 9987:(PDF) 9980:(PDF) 9448:(PDF) 9433:(PDF) 9414:(PDF) 9385:NUMEN 9381:(PDF) 9241:3 May 9235:(PDF) 9224:(PDF) 9205:(PDF) 9191:(PDF) 9070:(PDF) 8619:(PDF) 8604:(PDF) 8495:(PDF) 8451:(PDF) 5452:udaya 5438:udaya 4442:tanha 4438:taṇhā 4362:kamma 4194:What 3946:tanhã 3606:See: 3493:sacca 3489:satya 3445:marga 3194:sukha 3076:Notes 2955:karma 2852:karma 2814:Dalit 2732:Arhat 2020:, to 2014:tanha 2012:c.q. 2005:magga 1943:tanha 1901:tanha 1874:bhava 1857:karma 1853:taṇhā 1815:" is 1779:bhava 1671:satya 1665:sacca 1646:ariya 1608:bhava 1598:karma 1589:bhava 1575:bhava 1519:Marga 1502:udaya 1484:sukha 1454:sacca 1128:from 1117:marga 1060:satya 956:Tibet 896:Korea 891:Japan 881:India 876:China 841:Newar 766:Arhat 556:Karma 410:Index 359:(四妙諦) 302:Wylie 230:(四聖諦) 203:Khmer 114:MLCTS 39:India 35:Bihar 13472:Maya 13180:Pāḷi 13165:Māra 13075:Flag 12476:Iran 12400:Tuva 12345:Laos 11973:Lama 11821:Śīla 11789:Śīla 11777:Pīti 11767:Sati 11718:Puja 11639:Koan 11545:Dāna 11136:Yasa 11023:Tārā 10684:Wiki 10381:2011 10355:2013 10166:ISBN 9995:2016 9892:link 9878:2023 9777:2012 9674:lit. 9642:ISBN 9622:ISBN 9563:link 9535:ISBN 9506:ISBN 9456:2014 9422:2014 9346:ISBN 9322:help 9283:ISBN 9243:2016 9213:2008 9160:ISBN 9124:ISBN 9111:link 9074:ISBN 9013:ISBN 8993:ISBN 8892:ISBN 8845:ISBN 8827:ISBN 8800:ISBN 8724:ISBN 8697:ISBN 8670:ISBN 8641:ISBN 8459:ISBN 8414:ISBN 8396:ISBN 8316:ISBN 8199:ISBN 8131:2008 8103:ISBN 7970:help 7951:2007 7933:help 7908:ISBN 7890:ISBN 7842:ISBN 7815:ISBN 5734:ISBN 4016:See, 3692:ISBN 3291:See: 3234:The 3159:(P. 3023:The 2850:and 2716:The 2663:The 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