887:(AN 3.156–162) also discusses the middle path as well as two other "paths", the addicted practice and the scorching path, referring to the two extremes. The addicted path is described as when someone thinks that there is nothing wrong with sensual pleasures "so they throw themselves into sensual pleasures." Meanwhile, the scorching path includes numerous "ways of mortifying and tormenting the body" including going naked, restricting their food intake in various ways, wearing various kinds of rough clothing, "they tear out their hair and beard," "they constantly stand, refusing seats," they maintain the squatting posture, and "they lie on a mat of thorns". The middle path meanwhile is described by listing
1055:"Not a valid question," the Blessed One replied. "Bhikkhu, whether one says, 'What now is aging-and-death, and for whom is there this aging-and-death?' or whether one says, 'Aging-and-death is one thing, the one for whom there is this aging-and-death is another'—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, 'The soul and the body are the same,' there is no living of the holy life; and if there is the view, 'The soul is one thing, the body is another,' there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With birth as condition, aging-and-death.'"
1221:
example, show that he did not hesitate to make pronouncements with a clear ontological import when they were called for. In the present passage atthita and natthita are abstract nouns formed from the verbs atthi and natthi. It is thus the metaphysical assumptions implicit in such abstractions that are at fault, not the ascriptions of existence and nonexistence themselves...While atthita is the notion of existence in the abstract, bhava is concrete individual existence in one or another of the three realms.
1010:
you won't have the notion of existence regarding the world. The world is for the most part shackled by attraction, grasping, and insisting. But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don't get attracted, grasp, and commit to the notion 'my self', you'll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
47:
5546:
1084:"Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don't say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don't say this. Avoiding these two extremes, the Realized One teaches by the middle way: 'Ignorance is a condition for choices.
1238:
However, when people are engaging in discussions about things that do or do not appear in the world—as the Buddha is describing in SN 22:94—then the terms "exist" and "do not exist" would naturally occur to them. In other words, this sutta and SN 22:94 are not making different claims about the ontological status of the world. They are simply describing the types of concepts that do or don't occur to the mind when regarding the world in different ways.
5557:
2955:
2942:
1089:
various phenomena which make up a sentient being are causally connected.143 According to Gethin, this middle teaching "sees a 'person' as subsisting in the causal connectedness of dependent arising". Therefore, thinking that there is something unchanging and constant in a person is eternalistic, while thinking that there is no real connection between the same person at different points in time is annihilationist. As Gethin writes:
5845:
628:
2932:
5835:
1596:'s (1292–1361) held that ultimate reality is only empty of what is impermanent and conditioned, but it is not empty of its own true nature. Buddhahood is therefore not held to be totally empty in this system, instead, it is an ultimately real self that is filled with infinite Buddha qualities. This philosophy is very influential among non-Gelug Tibetan schools.
1039:, there are only mutually dependent origination and existence (hence, the middle doctrine avoids an eternal substance or being). However, the absence of an atman does not mean there is nothing at all (hence, the middle doctrine avoids nihilism). Therefore, according to Rupert Gethin, the "middle" doctrine of early Buddhism, when applied to the question of
1035:) describes the existence of phenomena as coming about due to various causes and conditions. When one of these causes changes or disappears, the resulting object or phenomena will also change or disappear, as will the objects or phenomena depending on the changing object or phenomena. Thus, there is nothing with an eternal self, essence or
1251:
anicca-dukkha-anatta (impermanence, unsatisfactoriness, and not-self). Lastly, in the culmination of the process, there is the remainderless relinquishment of all experience. There is a complete acceptance of all that arises and no confusion about the fact that all patterns of experience are of the same dependent, insubstantial nature.
1554:), which means that everything, including Buddhahood and emptiness itself, is said to be empty. The target of this negation is said to be inherent existence or intrinsic nature. Therefore, in this system, the conventional existence of the world is not negated, only the essentialist superimposition of an intrinsic nature.
1020:
A similar passage is also found in SN 12.47. According to David
Kalupahana, the terms "existence" (atthitā) and "non-existence" (natthitā) are referring to two absolutist theories (which were common in Indian philosophy at the time): the doctrine of permanent existence found in the Upanishads and the
1131:
by the middle without veering to either of these extremes—eternalism or annihilationism—having abandoned them without reservation. He teaches while being established in the middle way. What is that Dhamma? By the formula of dependent origination, the effect is shown to occur through the cause and to
1679:
If one asks about the worldly, use the paired opposite of the saintly; if asking about the saintly use the paired opposite of the worldly. The mutual causation of the Way of dualities, gives birth to the meaning of the Middle Way. So, for a single question, a single pair of opposites, and for other
1609:
philosophy which sees emptiness as meaning that all phenomena lack the four extremes: existence, nonexistence, both and neither. Therefore, in this interpretation of
Madhyamaka, conventional everyday reality is also negated and is seen as unreal, illusory, and ultimately non-existent since they are
1473:
In Yogācāra, emptiness is understood mainly as an absence of duality which holds that ultimate reality is beyond all dualities like self and other (or any other concepts like 'physical' and 'non-physical', internal and external). All dualities are an unreal superimposition since ultimately there is
1088:
The discourse then states that the Buddha teaches by the middle and outlines the twelve elements of dependent origination. Gethin states that for early
Buddhism, personal continuity is explained through the particular way that the
1009:
Kaccāna, this world mostly relies on the dual notions of existence and non-existence. But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding,
1220:
In view of these explanations it would be misleading to translate the two terms, atthita and natthita, simply as "existence" and "nonexistence" and then to maintain (as is sometimes done) that the Buddha rejects all ontological notions as inherently invalid. The Buddha's utterances at 22:94, for
1380:
the view that things exist having intrinsic nature and the view that the lack of intrinsic nature means that things are utterly unreal. The argument is that the first leads to the conclusion that ultimately real things are eternal, while the second leads to the conclusion that ultimately nothing
1820:
For example: "Suppose there is a person who asks, 'What is taken for and called darkness?' Reply and say, 'Light is the proximate cause and darkness is the contributory cause. When light is ended, then there is darkness. By the means of light, darkness manifests; by the means of darkness, light
1250:
The advice given in the last passage closely matches the practice of vipassana (insight) meditation: this consists of, firstly, the calm and attentive observation of the arising of all patterns of experience. Secondly, it involves the seeing of all such patterns through the reflective lens of
1237:
this sutta is describing the state of mind of a person focusing on the origination or cessation of the data of the senses. A person in that state of mind would see nothing in that mode of perception that would give rise to thoughts of existence or non-existence with regard to those sense data.
821:
Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. There is an addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is an addiction to self-mortification, which is
843:
Indologist
Johannes Bronkhorst concludes that the first extreme mentioned here "indulgence in desirable sense objects" does not refer to a specific religious movement or practice, but to the actions of common people. However, the other extreme does presuppose ascetics who used "devotion to
989:
According to Bodhi, by steering clear of both of these extremes, dependent origination teaches that "existence is constituted by a current of conditioned phenomena devoid of a metaphysical self yet continuing on from birth to birth as long as the causes that sustain it remain effective."
1050:
The connection between dependent origination and personal identity is explored in SN 12.35. In this sutta, a monk asks the Buddha the following question regarding the 12 links of dependent origination: "what now is aging-and-death, and for whom is there this aging-and-death?" The Buddha
1093:
In other words, if we deny that there is a real connectedness between events this is annihilationism, but if we understand that connectedness in terms of an unchanging self this is eternalism; the middle way is that there is only the connectedness, there is only dependent arising.
1398:
Buddhapālita-Mūlamadhyamakavṛtti, is a commentary on
Nagarjuna's Mūlamadhyamakakarikā. He explains Nāgārjuna's work by pointing out the necessary but undesired consequences of an opponent's thesis, without maintaining any thesis of his own. This approach became later known as
1015:
This is how right view is defined. 'All exists': this is one extreme. 'All doesn't exist': this is the second extreme. Avoiding these two extremes, the
Realized One teaches by the middle way: 'Ignorance is a condition for choices. Choices are a condition for consciousness. …
1630:
Pawo
Rinpoche Tsuglag Trengwa's ‘Exposition of The Entrance to the Bodhisattva's Way of Life, the Essence of the Immeasurable, Profound, and Vast Ocean of the Dharma of the Great Vehicle’. The ninth chapter of this text propounds many of Mikyö Dorje's explanations on
1225:
Bodhi also argues that what the noble disciple does see when reflecting on his personality with wisdom is "a mere assemblage of conditioned phenomena arising and passing away through the conditioning process governed by dependent origination." Regarding the
859:) also depict the Buddha practicing those ascetic practices before his awakening and how the Buddha abandoned them because they are not efficacious. Some of these extreme practices include a "meditation without breathing", and extreme fasting which leads to
832:. And what is that Middle Path realized by the Tathagata...? It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
1183:
The notion of existence is eternalism because it maintains that the entire world (of personal existence) exists forever. The notion of nonexistence is annihilationism because it maintains that the entire world does not exist (forever) but is cut
1167:: There does not occur in him the eternalist view which might arise in regard to phenomena produced and made manifest in the world of formations, holding "They exist." Further, "the origin of the world" is direct-order conditionality (
1530:, there are numerous interpretations of Madhyamaka philosophy, all of which represent the intent of the Buddha's middle way and the right view outlined by Nagarjuna. Among some of the most influential views are the following:
1427:
Chandrakirti defended
Buddhaplita's position and critiqued Bhāviveka's approach. The sixth chapter of Chandrakirti's Madhyamakavatara, ‘Entering the Middle Way’ explains the meaning of Nagarjuna's work specifically from a
959:, this refers to the view that there is "an indestructible and eternal self, whether individual or universal". It can also refer to the idea that the world is maintained by a permanent being or entity, like
1390:
Ayradeva was a student of
Nagarjuna. His work the Four Hundred Stanzas on the Middle Way’ principally explains the meaning of Nagarjuna's work, but also includes refutations of non-Buddhist systems.
876:
As noted by Y. Karunadasa, this middle path "does not mean moderation or a compromise between the two extremes" rather, it means as the sutta states "without entering either of the two extremes" (
1481:
philosophers were criticized by Yogācārins like Asanga for being nihilistic (and thus, of having fallen from the middle way). According to Asanga "If nothing is real, there cannot be any ideas (
809:(SN 56.11, and its numerous parallel texts), which the Buddhist tradition regards to be the first teaching that the Buddha delivered after his awakening. In this sutta, the Buddha describes the
1106:
Conditioned
Arising is a 'Middle Way' which avoids the extremes of 'eternalism' and 'annihilationism': the survival of an eternal self, or the total annihilation of a person at death.
1372:
11. For whatever exists by its intrinsic nature does not become nonexistent; eternalism then follows. "It does not exist now it existed previously"—from this, annihilation follows.
1155:: there does not occur in him the annihilationist view that might arise in regard to phenomena produced and made manifest in the world of formations, holding "They do not exist."
1665:, the Middle Way describes the realization of being free of the one-sidedness of perspective that takes the extremes of any polarity as objective reality. In chapter ten of the
1369:
10. "It exists" is an eternalist view; "It does not exist" is an annihilationist idea. Therefore the wise one should not have recourse to either existence or nonexistence.
1284:("Middle Way") school defends a "Middle Way" position between the metaphysical view that things exist in some ultimate sense and the view that things do not exist at all.
1477:
Unlike Madhyamaka, Yogācāra philosophy argues that there is a sense in which consciousness can be said to exist, that is, it exists in a dependent and empty way. Indeed,
1272:("emptiness") that transcends the extremes of existence and non-existence. This has been interpreted in different ways by the various schools of Mahāyāna philosophy.
1361:
7. In "The Instructing of Katyāyana" both "it exists" and "it does not exist" are denied by the Blessed One, who clearly perceives the existent and the nonexistent.
1751:
1675:
gives instructions for the teaching of the Dharma. Huineng enumerates 36 basic oppositions of consciousness and explains how the Way is free from both extremes:
863:
as well as the total suppression of bodily movement while standing and refusing to lie down. According to the scriptural account, when the Buddha delivered the
2844:
3696:
1331:
in its 15th chapter. This chapter focuses on deconstructing the ideas of existence, non-existence and intrinsic nature, essence, or inherent existence (
5803:
4611:
3086:
2392:
King, Richard, Early Yogācāra and its Relationship with the Madhyamaka School, Philosophy East & West Volume 44, Number 4 October 1994 pp. 659–683.
977:, is the idea that a person is utterly annihilated at death and there is nothing which survives. The main problem with this view is that it leads to
2829:
4615:
2862:
2815:
4839:
109:
1063:(SN 12.46, with a Chinese parallel at SA 300). This sutta outlines two further extreme views with regards to personal identity and karma:
5668:
3056:
2283:
Dreyfus, Georges B. J.; McClintock, Sara L., eds. (2003). The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?.
2877:
1485:). Someone who holds this view is a nihilist." The Yogācāra position is that there is something that exists, the empty and purely mental (
1202:) represents the middle way, which rejects the doctrines, 'He who acts is he who reaps' and 'One acts while another reaps' (S.ii.20) ..."
5710:
3164:
1429:
1416:
1400:
2899:
771:
describes these as the "philosophical" Middle Way and the "practical" Middle Way. He associates these with the teachings found in the
2921:
1517:, a student of Sàntaraksita profounds this view in his presentation entitled 'The Stages of Meditation of Madhyamika (uma’i sgom rim)
1446:). In Yogācāra, the ultimate basis for the erroneous conceptualizations we make about existence (like ideas of a self, etc.) is the
5869:
5594:
1470:) basis. However, this basis is empty since the events in this causal flow do not exist on their own and are dependent phenomena.
5431:
4883:
1358:
6. Intrinsic nature and extrinsic nature, existent and nonexistent—who see these do not see the truth of the Buddha's teachings.
1653:
refers to the synthesis of the thesis that all things are śūnyatā and the antithesis that all things have phenomenal existence.
5759:
5086:
3066:
1569:
This philosophy is mainly propounded by non-Gelug Tibetan schools. Key figures who propound this view are: The third Karmapa,
1440:
The Yogācāra school examines emptiness through its central teaching of the three basic modes of existence or "three natures" (
5838:
2706:
2462:
2410:
2288:
1873:
1705:
2845:
http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta5/55-Sacca-Samyutta/02-Dhammacakkappavattanavaggo-p.html
5808:
3249:
3091:
1246:"more describes a method of meditation practice than merely another philosophical position". The Ajahns further state that:
5848:
5426:
5323:
4873:
2968:
2599:
1822:
828:
has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to
658:
104:
61:
1415:
he felt it was necessary to present syllogistic arguments which prove the Madhyamaka view. This later became known as
5813:
3169:
2775:
2760:
2742:
2724:
2690:
2662:
2647:
2523:
5416:
5779:
5101:
4846:
1624:
1287:
Madhyamika philosophy, based on the Buddha's Perfection of Wisdom Sutras, was set forth by the great Indian master
1206:
The metaphysical import of the "middle teaching" is interpreted in different ways by modern Theravada Buddhists.
1618:
5493:
5483:
3312:
2830:
http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/02-Aharavaggo-p.html
2475:
Thakchoe , Sonam,’’ The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way ‘’, Wisdom Publications,2007
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or some other eternal metaphysical Absolute. The main problem with this view is that it leads to grasping at the
5764:
5438:
5091:
4893:
4784:
4729:
3302:
1713:
1511:
outlined his Svatantrika-Yogachara Madhyamika view in the Madhyamakālaṃkāra (The Ornament of the Middle Way).
5769:
5408:
5106:
4789:
3081:
2914:
2863:
https://web.archive.org/web/20130329025311/http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.015.than.html
587:
282:
5587:
4991:
4863:
4834:
4536:
2682:
944:, there are two extreme metaphysical views that are avoided through the Buddha's "teaching by the middle" (
752:
532:
307:
267:
1605:(1429–1489) has also been very influential among non-Gelug Tibetan orders. Gorampa's interpretation is an
1317:
5683:
5624:
4682:
4591:
4061:
3706:
3219:
3114:
865:
805:
777:
20:
4226:
840:(MN 139) with a Chinese parallel at MA 169 as well as in MN 3 (Chinese parallels at MA 88 and EA 18.3).
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5739:
5531:
5011:
4487:
3973:
3096:
2929:
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https://web.archive.org/web/20080801091439/http://www.accesstoinsight.org/tipitaka/mn/mn.036x.than.html
814:
4421:
1621:'s commentary on Chandrakırti's Entering the Middle Way, entitled ‘Chariot of the Dagpo Kagu Siddhas’.
1348:)? For an existent is established given the existence of either intrinsic nature or extrinsic nature.
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5421:
5234:
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5096:
4079:
3659:
3420:
3395:
2892:
2793:
1889:
1809:
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1460:
1337:) and show how such ideas are incoherent and incompatible with causality and dependent origination.
1059:
Another passage which discusses personal identity with regard to the middle teaching is found in the
1043:
is closely connected with the Buddhist understanding of causality and with the doctrine of not-self (
732:
407:
3445:
2001:
Basic Teachings of the Buddha: A New Translation and Compilation, With a Guide to Reading the Texts,
1821:
manifests. coming and going are mutually proximate causes and become the meaning of the Middle Way.
1355:) too is not established. For people proclaim the nonexistent to be the alteration of the existent.
1230:
217:
5678:
5526:
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4692:
4670:
4663:
4566:
4099:
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3101:
2907:
2616:
1411:
Bhāviveka was critical of Buddhapalita's approach to Madhyamaka. Inspired by the buddhist logician
888:
767:
In the early Buddhist texts, there are two aspects of the Middle Way taught by the Buddha. Scholar
412:
362:
2365:
2333:
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4754:
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187:
94:
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1072:"'One person does the deed and another experiences the result': this is the second extreme.
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8:
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Freedom from Extremes: Gampopa's "Distinguishing the Views" and the Polemics of Emptiness
1723:
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questions the single that accords with this fashion, then you do not lose the principle.
1001:(SN 12.15 with Chinese Agama parallels at SA 262 and SA 301 and also a Sanskrit parallel
612:
567:
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382:
327:
322:
77:
66:
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3209:
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According to Mark Siderits and Shoryu Katsura, for Nagarjuna, the two extremes refer to:
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4. Further, without intrinsic nature and extrinsic nature how can there be an existent (
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1321:-‘The Fundamental Wisdom of the Middle Way’ (MMK) famously contains a reference to the
1099:
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577:
517:
512:
400:
302:
295:
222:
212:
119:
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1119:
Buddhist tradition, the usage of the term "Middle Way" is discussed in 5th-century CE
993:
One of the most famous and clear expositions of dependent origination is found in the
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Saṁyutta Nikāya 12.35. With Ignorance as Condition (1) translated by Bhikkhu Bodhi,
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735:. The second formulation refers to how the Buddha's Dharma (Teaching) approaches
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257:
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869:, he was addressing five ascetics with whom he had previously practiced severe
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as the Middle Way which steers clear of the extremes of sensual indulgence and
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235:
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See, for instance, the Mahasaccaka Sutta ("The Longer Discourse to Saccaka,"
1731:
1662:
1582:
1547:
1209:
1190:
1067:"'The person who does the deed experiences the result': this is one extreme."
941:
676:
317:
312:
252:
5688:
3744:
3734:
3106:
2600:"Turning the Wheel of Wonder: The Platform Sutra, 1st Section of Chapter 10"
2061:
851:
ascetics as those who practice extreme self-mortification (Bronkhorst cites
457:
262:
5644:
5376:
5361:
5331:
5281:
5271:
5113:
4908:
4401:
4236:
4114:
3902:
3897:
3724:
3595:
3470:
2931:
1606:
1304:
1296:
357:
242:
160:
46:
4159:
4144:
4104:
3801:
3465:
3041:
2672:
2635:
2159:
1324:
914:
856:
852:
825:
798:
693:
681:
5663:
5346:
5175:
4316:
4301:
4084:
3892:
3820:
3600:
3430:
3332:
3179:
3051:
2668:
2155:
1300:
930:
744:
427:
5336:
3796:
1458:, or the causal process of the fabrication of things. According to the
1021:
doctrine of non-existence (at death) of the materialist Carvaka school.
5723:
5607:
5603:
5291:
5249:
5125:
4931:
4856:
4470:
4454:
4416:
4396:
4291:
4266:
4174:
4109:
4089:
3835:
3766:
3637:
3520:
3490:
3425:
3375:
3033:
2996:
2121:
1478:
1281:
1120:
870:
860:
724:
432:
89:
4311:
3307:
2037:
In the Buddha's Words An Anthology of Discourses from the Pali Canon,
1412:
5719:
5266:
5239:
4406:
4281:
3993:
3909:
3786:
3676:
3649:
3642:
3605:
3562:
3525:
3292:
3257:
3224:
3199:
3154:
2655:
In the Buddha's Words: An Anthology of Discourses from the Pāli Canon
1861:
1586:
1288:
1116:
477:
452:
5703:
5039:
3875:
3729:
3495:
3277:
3146:
3138:
2085:
1890:"Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion"
1132:
cease with the cessation of the cause, but no agent or experiencer (
723:") refers to a spiritual practice that steers clear of both extreme
5619:
5556:
5396:
5351:
5296:
5261:
5165:
4824:
4391:
4386:
4336:
4271:
4189:
4154:
4149:
3810:
3681:
3669:
3580:
3239:
2936:
2814:. Retrieved 2008-01-03, the entry for "pabbajita" is available at
2019:
1442:
1333:
1292:
1261:
978:
756:
736:
708:
487:
467:
462:
342:
38:
4381:
4371:
4356:
4179:
4049:
3317:
2893:
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.017.than.html
2794:
http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.piya.html
1922:
937:
as well as the extremes of existence and non-existence. Gethin 78
5715:
5301:
5244:
5229:
4376:
4366:
4341:
4216:
4211:
4169:
4139:
4071:
4037:
3924:
3865:
3860:
3714:
3617:
3455:
3405:
3192:
3018:
2786:
Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth
1672:
1602:
1578:
1495:
argues that it is only logical to speak of emptiness if there is
1455:
964:
848:
829:
167:
3988:
3756:
2217:. The Island, an anthology of the Buddha's Teachings on Nibanna,
1934:
5774:
5381:
5366:
5202:
5064:
5044:
4819:
4481:
4361:
4351:
4286:
3914:
3870:
3855:
3845:
3815:
3739:
3622:
3390:
3262:
3006:
3001:
2634:
The Connected Discourses of the Buddha: A Translation of the Sa
2577:
The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition
2366:
https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/
2334:
https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/
1987:
Naked, Acelakavagga AN 3.156–162, translated by Bhikkhu Sujato
1868:. Albany, N.Y.: State University of New York Press. p. 1.
1646:
1171:); "the cessation of the world," reverse-order conditionality (
1128:
712:
627:
182:
177:
172:
135:
2810:. A general on-line search engine for the PED is available at
2753:
An Introduction to Buddhism: Teachings, History and Practices.
2717:
The First Discourse of the Buddha: Turning the wheel of Dhamma
1464:(2:25) this basis is considered to be an ultimately existing (
1024:
727:
and sensual indulgence. This spiritual path is defined as the
5754:
5749:
5521:
5356:
5214:
5180:
5160:
5130:
5059:
4476:
4321:
4199:
4194:
4164:
4119:
3966:
3961:
3840:
3545:
3370:
3337:
3327:
2870:
Maha-Saccaka Sutta: The Longer Discourse to Saccaka (excerpt)
2491:
The Stanford Encyclopedia of Philosophy (Spring 2017 Edition)
1550:(1357–1419) argues that emptiness is "an absolute negation" (
1539:
1080:
outlines a similar set of two extremes regarding personality:
417:
5391:
4184:
3850:
3347:
1351:
5. If the existent is unestablished, then the nonexistent (
894:
1188:
The influential Theravāda doctrinal compendium called the
1123:. The Pali commentary to the Samyutta Nikaya (SN) states:
5049:
3585:
2891:
12.17). Retrieved 2008-01-03 from "Access to Insight" at
2861:
12.15). Retrieved 2008-01-03 from "Access to Insight" at
2792:
56.11). Retrieved 2008-01-03 from "Access to Insight" at
2450:
1153:
There is no notion of nonexistence in regard to the world
1144:
the SN commentary glosses the key statements as follows:
960:
2855:
Kaccayanagotta Sutta: To Kaccayana Gotta (on Right View)
2843:
55.2) . Retrieved 2008-01-03 from "MettaNet – Lanka" at
2828:
12.2) . Retrieved 2008-01-03 from "MettaNet – Lanka" at
1866:
The philosophy of the middle way = Mūlamadhyamakakārikā
1474:
only an interconnected causal stream of mental events.
2876:
36). Retrieved 2008-01-03 from "Access to Insight" at
2699:
Moonshadows: Conventional Truth in Buddhist Philosophy
2532:
2429:
1242:
Similarly, according to Ajahns Amaro and Pasanno, the
1165:
There is no notion of existence in regard to the world
2835:
Sri Lanka Buddha Jayanti Tipitaka Series (n.d.-b).
2820:
Sri Lanka Buddha Jayanti Tipitaka Series (n.d.-a).
784:
2018:SN 12.15 (SN ii 16), translated by Bhikkhu Sujato.
1502:
1098:"Dependent origination" also gives a rationale for
2202:https://www.dhammatalks.org/suttas/SN/SN12_15.html
1365:MMK further discusses the two extremes as follows:
1291:. He was later followed by great masters such as
2273:Aryadeva's Four Hundred Stanzas on the Middle Way
1627:'s commentary entitled ‘Feast for the Fortunate’.
836:A similar passage occurs in other suttas such as
5861:
2598:Wonderwheel, Alan Gregory (September 12, 2010).
844:self-mortification" to reach a religious goal.
711:terms used to refer to two major aspects of the
5602:
2804:The Pali Text Society’s Pali–English Dictionary
2117:Bodhi (2000), p. 739 note 41, quoting from the
2510:Cabezón, José Ignacio; Dargyay, Geshe (2007).
2509:
2364:(Summer 2018 Edition), Edward N. Zalta (ed.),
2332:(Summer 2018 Edition), Edward N. Zalta (ed.),
2200:(SN 12:15), translated by Thanissaro Bhikkhu
1989:https://suttacentral.net/an3.156-162/en/sujato
1558:
5588:
2915:
2461:sfn error: no target: CITEREFBrunnholzl2009 (
1717:
1151:: the production of the world of formations.
652:
3697:Basic points unifying Theravāda and Mahāyāna
2768:The Shambhala Dictionary of Buddhism and Zen
2260:Nagarjuna's Middle Way: Mulamadhyamakakarika
2242:Nagarjuna's Middle Way: Mulamadhyamakakarika
1856:
1854:
967:, which are impermanent and empty of a self.
2812:http://dsal.uchicago.edu/dictionaries/pali/
2597:
1533:
1025:Dependent origination and personal identity
5595:
5581:
2922:
2908:
2579:, Snow Lion Publications, 2004, pp.617-790
2456:
2403:Madhyamaka and Yogacara: Allies Or Rivals?
2401:Garfield, Jay L.; Westerhoff, Jan (2015).
2074:https://suttacentral.net/sn12.46/en/sujato
2072:Aññatarabrāhmaṇasutta SN 12.46 (SN ii 75)
2050:https://suttacentral.net/sn12.47/en/sujato
2048:Aññatarabrāhmaṇasutta SN 12.46 (SN ii 75)
1005:) explains the middle way view as follows:
847:The Buddhist texts depict (and criticize)
659:
645:
2380:. Windhorse Publications, London:. pg 124
2062:https://suttacentral.net/sn12.35/en/bodhi
1860:
1851:
1635:
1179:The Pali sub-commentary to the SN states:
2696:
2538:
2435:
2258:Siderits, Mark; Katsura, Shoryu (2013).
2240:Siderits, Mark; Katsura, Shoryu (2013).
1921:Araṇavibhaṅgasutta MN 139 (MN iii 230)
925:) which often refers to the doctrine of
4884:Banishment of Buddhist monks from Nepal
2755:Cambridge: Cambridge University Press.
2719:. Somerville, MA: Wisdom Publications.
2679:The Path of Purification: Visuddhimagga
2362:The Stanford Encyclopedia of Philosophy
2330:The Stanford Encyclopedia of Philosophy
2324:
2322:
2219:p. 105. Abhayagiri Monastic Foundation.
1614:Other important presentations include:
762:
5862:
5844:
5087:List of Buddhist architecture in China
2802:& William Stede (eds.) (1921–25).
2484:
2405:pp. 124–129. Oxford University Press.
2388:
2386:
2356:
2354:
5576:
2903:
2885:Acela Sutta: To the Clothless Ascetic
2653:Bodhi, Bhikkhu (ed., trans.) (2005).
2254:
2252:
2250:
2236:
2234:
2211:
2209:
2095:
2093:
2031:
2029:
2027:
2011:
2009:
1957:
1955:
1110:
5834:
2883:Thanissaro Bhikkhu (trans.) (2005).
2868:Thanissaro Bhikkhu (trans.) (1998).
2416:
2319:
2198:To Kaccāna Gotta, Kaccānagotta Sutta
822:painful, unworthy, and unprofitable.
2737:. Oxford: Oxford University Press.
2657:. Somerville: Wisdom Publications.
2383:
2351:
2084:Timbarukasutta SN 12.18 (SN ii 22)
1746:. Also see the Pali version of the
1521:
1489:) stream of dependent arising. The
855:). Early Buddhist sources (such as
13:
4874:Silk Road transmission of Buddhism
2766:Kohn, Michael H. (trans.) (1991).
2247:
2231:
2206:
2090:
2039:pp. 315–316. Wisdom Publications.
2024:
2006:
1993:
1952:
929:as a view between the extremes of
889:the thirty seven aids to awakening
824:Avoiding both these extremes, the
110:Decline in the Indian subcontinent
105:Silk Road transmission of Buddhism
14:
5886:
5814:Gautama Buddha in world religions
2671:, Bhadantācariya & Bhikkhu Ñā
2551:Chariot of the Dagpo Kagu Siddhas
2360:Gold, Jonathan C., "Vasubandhu",
2328:Gold, Jonathan C., "Vasubandhu",
2262:, pp. 153–163. Simon and Schuster
2086:https://suttacentral.net/sn12.18/
1965:, pp. 42–44. Wisdom Publications.
1933:Dhammadāyādasutta MN 3 (MN i 12)
1882:
1864:(1986). Kalupahana, David (ed.).
1601:The Madhyamaka interpretation of
1538:This philosophy is upheld by the
923:majjhena tathāgato dhammaṃ deseti
701:teaching the Dharma by the middle
5843:
5833:
5555:
5545:
5544:
5102:Thai temple art and architecture
4847:Huichang persecution of Buddhism
3087:Iconography in Laos and Thailand
2953:
2940:
2930:
2485:Kassor, Constance (2 May 2011).
2424:Encyclopedia of Asian Philosophy
2020:https://suttacentral.net/sn12.15
1656:
1503:Svatantrika-Yogachara Madhyamika
626:
45:
5870:Buddhist philosophical concepts
2954:
2642:. Boston: Wisdom Publications.
2591:
2582:
2569:
2556:
2544:
2503:
2478:
2469:
2441:
2395:
2370:
2338:
2306:
2293:
2277:
2265:
2222:
2191:
2182:
2173:
2149:
2140:
2131:
2111:
2102:
2078:
2066:
2054:
2042:
1981:
1968:
1923:https://suttacentral.net/mn139/
1814:
1794:
1777:
1422:
1393:
715:, that is, the teaching of the
5092:Japanese Buddhist architecture
4894:Sinhalese Buddhist nationalism
3974:Seven Factors of Enlightenment
3165:Places where the Buddha stayed
2566:, Snow Lion Publications, 2005
2553:, Snow Lion Publications, 2008
2487:"Gorampa [go rams pa]"
2301:Introduction to the Middle Way
1978:pp. 13–23. Simon and Schuster.
1939:
1927:
1915:
1906:
1842:
1761:
1718:
1691:
1:
5107:Tibetan Buddhist architecture
2378:A Concise History of Buddhism
2137:Bodhi (2000), p. 735 note 30.
2124:(SN-a or Spk.) in regards to
1961:Bronkhorst, Johannes (2009).
1949:, p. 40. Wisdom Publications.
1945:Bronkhorst, Johannes (2009).
1935:https://suttacentral.net/mn3/
1830:
1610:just conceptual fabrications.
1275:
909:Other early sources like the
4864:Buddhism and the Roman world
4840:Decline of Buddhism in India
4835:History of Buddhism in India
2935: Topics in
2489:. In Edward N. Zalta (ed.).
2244:, p. 153. Simon and Schuster
2188:Bodhi (2000), p. 736 note 33
2179:Bodhi (2000), p. 739 note 29
2146:Bodhi (2000), p. 734 note 29
1835:
1625:Ninth Karmapa Wangchuk Dorje
1406:
1310:
719:. The first phrasing (with "
308:Buddhist Paths to liberation
7:
4062:Twenty-two vows of Ambedkar
3802:
2837:Dhammacakkappavattana vaggo
2735:The Foundations of Buddhism
2701:. Oxford University Press.
2673:
2636:
2610:
2303:, Khyentse Foundation, 2006
2160:
1748:Dhammacakkappavattana Sutta
1559:Shentong - 'Empty of other'
1435:
1385:
1325:
1268:refers to the insight into
1255:
866:Dhammacakkappavattana Sutta
806:Dhammacakkappavattana Sutta
799:
778:Dhammacakkappavattana Sutta
694:
682:
21:Middle way (disambiguation)
10:
5891:
5012:The unanswerable questions
2622:
2426:, Routledge, 2001, p. 374.
2422:Learman, Oliver (editor),
2271:Sonam, Ruth (translator),
2228:Kohn (1991), pp. 131, 143.
1963:Buddhist Teaching in India
1947:Buddhist Teaching in India
1800:Gethin's endnote (p. 290,
1752:SLTP, n.d.-b, sutta 12.2.1
1619:Eighth Karmapa Mikyö Dorje
1581:Sherab Gyaltsen (Jonang),
1562:
1157:The cessation of the world
1127:The Tathāgata teaches the
902:
797:, the term "Middle Path" (
18:
5829:
5615:
5540:
5492:
5407:
5322:
5097:Buddhist temples in Korea
5020:
4922:
4805:
4502:
4430:
4257:
4130:
4070:
3705:
3660:Chinese Esoteric Buddhism
3571:
3563:Three planes of existence
3511:
3356:
3248:
3178:
3170:Buddha in world religions
3032:
2977:
2949:
2588:Kohn (1991), pp. 143–144.
1976:Early Buddhist Teachings,
1743:
1735:
1701:
1640:
1198:"Dependent origination" (
1029:"Dependent origination" (
692:
680:
5760:Physical characteristics
4879:Persecution of Buddhists
4100:Four stages of awakening
3481:Three marks of existence
3067:Physical characteristics
2617:Golden mean (philosophy)
2376:Skilton, Andrew (1994).
1722:; ;
1684:
1534:Rangtong - Empty of Self
1315:Nagarjuna's influential
895:Teaching by the Middle (
739:issues of existence and
5657:ten principal disciples
4242:Ten principal disciples
3125:(aunt, adoptive mother)
2715:Dhamma, Rewata (1997).
2677:amoli (trans.) (1999).
2564:Feast for the Fortunate
1894:www.accesstoinsight.org
1432:Madhyamika standpoint.
1149:The origin of the world
705:majjhena dhammaṃ deseti
328:Philosophical reasoning
4952:Buddhism and democracy
4465:Tibetan Buddhist canon
4460:Chinese Buddhist canon
3692:Pre-sectarian Buddhism
3687:Early Buddhist schools
2447:Hopkins, 2006, pp 8–15
2346:Buddhism as philosophy
2314:Buddhism as philosophy
2035:Bhikkhu Bodhi (2005).
1974:Y. Karunadasa (2018),
1804:. 22) then references
1727:
1682:
1636:East Asian conceptions
1452:dependently originated
1417:Svatantrika Madhyamaka
1383:
1374:
1363:
1253:
1240:
1223:
1204:
1186:
1177:
1138:
1108:
1096:
1086:
1057:
1018:
1012:
834:
95:Pre-sectarian Buddhism
4962:Eight Consciousnesses
3072:Life of Buddha in art
2770:. Boston: Shambhala.
2215:Pasanno; Amaro (2009)
2108:Harvey (2007), p. 58.
2099:Gethin (1998), p. 145
1999:Wallis, Glenn (2007)
1750:(available online at
1677:
1401:Prasangika Madhyamaka
1378:
1367:
1342:
1248:
1235:
1218:
1196:
1181:
1146:
1125:
1104:
1091:
1082:
1061:Aññatarabrāhmaṇasutta
1053:
1013:
1007:
927:dependent origination
913:also state that "the
819:
363:Aids to Enlightenment
188:Dependent Origination
5635:Noble Eightfold Path
5439:East Asian religions
4869:Buddhism in the West
4440:Early Buddhist texts
4055:Four Right Exertions
3521:Ten spiritual realms
3014:Noble Eightfold Path
2685:Pariyatti Editions.
2348:, 2017, pp. 177–178.
1848:Kohn (1991), p. 143.
1318:Mūlamadhyamakakārikā
1173:patiloma-paccayākāra
878:ubho ante anupagamma
811:Noble Eightfold Path
795:Early Buddhist Texts
763:Early Buddhist texts
729:Noble Eightfold Path
333:Devotional practices
156:Noble Eightfold Path
19:For other uses, see
5694:Mahapajapati Gotami
5562:Religion portal
5309:Temple of the Tooth
5188:Jaya Sri Maha Bodhi
4227:Upāsaka and Upāsikā
3720:Bodhipakkhiyādhammā
3503:Two truths doctrine
3323:Mahapajapati Gotamī
3123:Mahapajapati Gotamī
2516:Wisdom Publications
1758:is repeatedly used.
1754:) where the phrase
1714:traditional Chinese
1448:Paratantra-svabhāva
1381:whatsoever exists.
1228:Kaccānagotta-sutta,
1169:anuloma-paccayākāra
1159:: the dissolution (
1142:Kaccānagotta-sutta,
633:Buddhism portal
506:Buddhism by country
268:Sanskrit literature
5674:Great Renunciation
5669:Eight Great Events
5484:Western philosophy
5082:Dzong architecture
4904:Vipassana movement
4899:Buddhist modernism
4327:Emperor Wen of Sui
4095:Pratyekabuddhayāna
4028:Threefold Training
3830:Vipassana movement
3546:Hungry Ghost realm
3366:Avidyā (Ignorance)
3313:Puṇṇa Mantānīputta
3062:Great Renunciation
3057:Eight Great Events
2939:
2851:Thanissaro Bhikkhu
2806:(PED). Chipstead:
2575:Brunnhölzl, Karl,
1546:The Madhyamaka of
1244:Kaccānagotta-sutta
1231:Thanissaro Bhikkhu
1214:Kaccānagotta-sutta
1111:Theravāda Buddhism
999:Kaccānagotta-sutta
995:Kaccānagotta-sutta
911:Kaccānagotta-sutta
838:Araṇavibhaṅgasutta
815:self-mortification
803:) was used in the
773:Kaccānagotta-sutta
120:Buddhist modernism
5857:
5856:
5630:Four Noble Truths
5570:
5569:
5208:Om mani padme hum
4914:Women in Buddhism
4830:Buddhist councils
4700:Western countries
4488:Madhyamakālaṃkāra
4249:Shaolin Monastery
3826:Samatha-vipassanā
3436:Pratītyasamutpāda
3240:Metteyya/Maitreya
3158:
3150:
3142:
3134:
3126:
3118:
3110:
2987:Four Noble Truths
2853:(trans.) (1997).
2808:Pali Text Society
2800:Rhys Davids, T.W.
2784:(trans.) (1999).
2708:978-0-19-982650-6
2697:Cowherds (2010).
2632:(trans.) (2000).
2411:978-0-19-023129-3
2299:Trisoglio, Alex,
2289:978-0-86171-324-0
2016:Kaccānagottasutta
1912:Piyadassi (1999).
1875:978-0-88706-148-6
1756:majjhimā patipadā
1565:Rangtong-Shentong
1262:Mahāyāna Buddhism
1200:paticca-samuppada
1163:) of formations.
1121:Pali commentaries
1041:personal identity
1032:pratītyasamutpāda
971:Annihilationism (
919:by the middle way
905:Pratītyasamutpāda
883:A sutta from the
741:personal identity
695:Madhyamāpratipada
669:
668:
151:Four Noble Truths
16:Buddhist doctrine
5882:
5847:
5846:
5837:
5836:
5733:pilgrimage sites
5728:Mahabodhi Temple
5597:
5590:
5583:
5574:
5573:
5560:
5559:
5548:
5547:
5387:Sacred languages
5235:Maya Devi Temple
5198:Mahabodhi Temple
5002:Secular Buddhism
4967:Engaged Buddhism
3807:
3655:Tibetan Buddhism
3606:Vietnamese Thiền
3205:Mahāsthāmaprāpta
3156:
3148:
3140:
3132:
3124:
3116:
3108:
2957:
2956:
2944:
2934:
2924:
2917:
2910:
2901:
2900:
2712:
2676:
2639:
2604:
2603:
2595:
2589:
2586:
2580:
2573:
2567:
2560:
2554:
2548:
2542:
2536:
2530:
2529:
2507:
2501:
2500:
2498:
2497:
2482:
2476:
2473:
2467:
2466:
2454:
2448:
2445:
2439:
2433:
2427:
2420:
2414:
2399:
2393:
2390:
2381:
2374:
2368:
2358:
2349:
2344:Siderits, Mark,
2342:
2336:
2326:
2317:
2312:Siderits, Mark,
2310:
2304:
2297:
2291:
2281:
2275:
2269:
2263:
2256:
2245:
2238:
2229:
2226:
2220:
2213:
2204:
2195:
2189:
2186:
2180:
2177:
2171:
2170:XVII, 24, p. 531
2163:
2153:
2147:
2144:
2138:
2135:
2129:
2115:
2109:
2106:
2100:
2097:
2088:
2082:
2076:
2070:
2064:
2058:
2052:
2046:
2040:
2033:
2022:
2013:
2004:
1997:
1991:
1985:
1979:
1972:
1966:
1959:
1950:
1943:
1937:
1931:
1925:
1919:
1913:
1910:
1904:
1903:
1901:
1900:
1886:
1880:
1879:
1858:
1849:
1846:
1824:
1818:
1812:
1810:Thanissaro 2005)
1798:
1792:
1789:Thanissaro, 1998
1781:
1775:
1765:
1759:
1745:
1737:
1721:
1720:
1703:
1695:
1528:Tibetan Buddhism
1522:Tibetan Buddhism
1492:Bodhisattvabhūmi
1461:Mahāyānasaṃgraha
1328:
1212:comments on the
983:ethical nihilism
946:majjhena dhammaṃ
885:Anguttara Nikaya
802:
800:Majjhimāpaṭipadā
787:majjhimāpaṭipadā
785:The Middle Way (
769:David Kalupahana
698:
697:
686:
685:
683:Majjhimāpaṭipadā
661:
654:
647:
631:
630:
358:Sublime abidings
49:
26:
25:
5890:
5889:
5885:
5884:
5883:
5881:
5880:
5879:
5860:
5859:
5858:
5853:
5825:
5611:
5601:
5571:
5566:
5554:
5536:
5488:
5403:
5318:
5055:Ordination hall
5016:
4918:
4889:Buddhist crisis
4801:
4498:
4450:Mahayana sutras
4426:
4422:Thích Nhất Hạnh
4253:
4126:
4066:
4016:Bodhisattva vow
3701:
3567:
3507:
3466:Taṇhā (Craving)
3401:Five hindrances
3352:
3244:
3174:
3028:
2973:
2945:
2928:
2898:
2782:Piyadassi Thera
2709:
2681:. Seattle, WA:
2625:
2613:
2608:
2607:
2596:
2592:
2587:
2583:
2574:
2570:
2561:
2557:
2549:
2545:
2537:
2533:
2526:
2508:
2504:
2495:
2493:
2483:
2479:
2474:
2470:
2460:
2457:Brunnholzl 2009
2455:
2451:
2446:
2442:
2434:
2430:
2421:
2417:
2400:
2396:
2391:
2384:
2375:
2371:
2359:
2352:
2343:
2339:
2327:
2320:
2316:, 2017, p. 176.
2311:
2307:
2298:
2294:
2282:
2278:
2270:
2266:
2257:
2248:
2239:
2232:
2227:
2223:
2214:
2207:
2196:
2192:
2187:
2183:
2178:
2174:
2154:
2150:
2145:
2141:
2136:
2132:
2128:12.17 (S ii.20)
2119:Samyutta Nikaya
2116:
2112:
2107:
2103:
2098:
2091:
2083:
2079:
2071:
2067:
2059:
2055:
2047:
2043:
2034:
2025:
2014:
2007:
1998:
1994:
1986:
1982:
1973:
1969:
1960:
1953:
1944:
1940:
1932:
1928:
1920:
1916:
1911:
1907:
1898:
1896:
1888:
1887:
1883:
1876:
1859:
1852:
1847:
1843:
1838:
1833:
1828:
1827:
1819:
1815:
1799:
1795:
1782:
1778:
1769:Samyutta Nikaya
1766:
1762:
1744:အလယ်အလတ်လမ်းစဉ်
1696:
1692:
1687:
1659:
1643:
1638:
1575:Longchen Rabjam
1573:(Karma Kagyu),
1567:
1561:
1536:
1524:
1505:
1499:that is empty.
1487:prajñapti-matra
1450:, which is the
1438:
1425:
1409:
1396:
1388:
1340:The MMK states:
1329:yanagotta Sutta
1313:
1278:
1258:
1136:) is described.
1113:
1027:
1003:Kātyāyanaḥsūtra
981:, particularly
965:five aggregates
935:annihilationism
907:
901:
897:majjhena desanā
823:
791:
781:respectively.
765:
753:annihilationism
665:
625:
618:
617:
508:
498:
497:
448:
438:
437:
403:
393:
392:
298:
288:
287:
258:Mahayana Sutras
238:
228:
227:
168:Five Aggregates
146:
145:
125:
124:
115:Later Buddhists
80:
24:
17:
12:
11:
5:
5888:
5878:
5877:
5872:
5855:
5854:
5852:
5851:
5841:
5830:
5827:
5826:
5824:
5823:
5822:
5821:
5811:
5806:
5801:
5800:
5799:
5789:
5788:
5787:
5782:
5777:
5767:
5762:
5757:
5752:
5747:
5742:
5737:
5736:
5735:
5730:
5708:
5707:
5706:
5701:
5696:
5691:
5686:
5676:
5671:
5666:
5661:
5660:
5659:
5649:
5648:
5647:
5642:
5637:
5632:
5625:Core teachings
5622:
5616:
5613:
5612:
5608:Gautama Buddha
5600:
5599:
5592:
5585:
5577:
5568:
5567:
5565:
5564:
5552:
5541:
5538:
5537:
5535:
5534:
5529:
5524:
5519:
5514:
5509:
5504:
5498:
5496:
5490:
5489:
5487:
5486:
5481:
5476:
5471:
5466:
5461:
5456:
5451:
5446:
5441:
5436:
5435:
5434:
5429:
5419:
5413:
5411:
5405:
5404:
5402:
5401:
5400:
5399:
5394:
5384:
5379:
5374:
5369:
5364:
5359:
5354:
5349:
5344:
5339:
5334:
5328:
5326:
5320:
5319:
5317:
5316:
5311:
5306:
5305:
5304:
5299:
5294:
5289:
5284:
5274:
5269:
5264:
5259:
5254:
5253:
5252:
5247:
5242:
5237:
5232:
5222:
5217:
5212:
5211:
5210:
5200:
5195:
5190:
5185:
5184:
5183:
5178:
5173:
5168:
5163:
5153:
5148:
5143:
5138:
5133:
5128:
5123:
5122:
5121:
5119:Greco-Buddhist
5111:
5110:
5109:
5104:
5099:
5094:
5089:
5084:
5079:
5074:
5073:
5072:
5070:Burmese pagoda
5062:
5057:
5052:
5047:
5042:
5037:
5026:
5024:
5018:
5017:
5015:
5014:
5009:
5004:
4999:
4994:
4989:
4984:
4979:
4974:
4969:
4964:
4959:
4954:
4949:
4944:
4939:
4934:
4928:
4926:
4920:
4919:
4917:
4916:
4911:
4906:
4901:
4896:
4891:
4886:
4881:
4876:
4871:
4866:
4861:
4860:
4859:
4852:Greco-Buddhism
4849:
4844:
4843:
4842:
4832:
4827:
4822:
4817:
4811:
4809:
4803:
4802:
4800:
4799:
4798:
4797:
4792:
4787:
4785:United Kingdom
4782:
4777:
4772:
4767:
4762:
4757:
4752:
4747:
4742:
4737:
4732:
4730:Czech Republic
4727:
4722:
4717:
4712:
4707:
4697:
4696:
4695:
4690:
4680:
4679:
4678:
4668:
4667:
4666:
4661:
4651:
4646:
4641:
4636:
4631:
4626:
4621:
4620:
4619:
4609:
4604:
4594:
4589:
4584:
4579:
4574:
4569:
4564:
4559:
4554:
4549:
4544:
4539:
4534:
4529:
4524:
4519:
4514:
4508:
4506:
4500:
4499:
4497:
4496:
4494:Abhidharmadīpa
4491:
4484:
4479:
4474:
4467:
4462:
4457:
4452:
4447:
4442:
4436:
4434:
4428:
4427:
4425:
4424:
4419:
4414:
4412:B. R. Ambedkar
4409:
4404:
4399:
4394:
4389:
4384:
4379:
4374:
4369:
4364:
4359:
4354:
4349:
4344:
4339:
4334:
4332:Songtsen Gampo
4329:
4324:
4319:
4314:
4309:
4304:
4299:
4294:
4289:
4284:
4279:
4274:
4269:
4263:
4261:
4255:
4254:
4252:
4251:
4246:
4245:
4244:
4234:
4229:
4224:
4219:
4214:
4209:
4208:
4207:
4197:
4192:
4187:
4182:
4177:
4172:
4167:
4162:
4157:
4152:
4147:
4142:
4136:
4134:
4128:
4127:
4125:
4124:
4123:
4122:
4117:
4112:
4107:
4097:
4092:
4087:
4082:
4076:
4074:
4068:
4067:
4065:
4064:
4059:
4058:
4057:
4047:
4046:
4045:
4040:
4035:
4025:
4024:
4023:
4018:
4013:
4011:Eight precepts
4008:
3998:
3997:
3996:
3991:
3986:
3981:
3971:
3970:
3969:
3959:
3954:
3949:
3948:
3947:
3942:
3937:
3927:
3922:
3917:
3912:
3907:
3906:
3905:
3900:
3890:
3885:
3884:
3883:
3878:
3873:
3868:
3863:
3858:
3853:
3848:
3843:
3838:
3833:
3823:
3818:
3813:
3808:
3799:
3789:
3784:
3782:Five Strengths
3779:
3774:
3769:
3764:
3759:
3754:
3749:
3748:
3747:
3742:
3737:
3732:
3722:
3717:
3711:
3709:
3703:
3702:
3700:
3699:
3694:
3689:
3684:
3679:
3674:
3673:
3672:
3667:
3662:
3657:
3647:
3646:
3645:
3640:
3635:
3630:
3625:
3620:
3615:
3610:
3609:
3608:
3603:
3598:
3593:
3577:
3575:
3569:
3568:
3566:
3565:
3560:
3559:
3558:
3553:
3548:
3543:
3538:
3533:
3523:
3517:
3515:
3509:
3508:
3506:
3505:
3500:
3499:
3498:
3493:
3488:
3478:
3473:
3468:
3463:
3458:
3453:
3448:
3443:
3438:
3433:
3428:
3423:
3421:Mental factors
3418:
3413:
3408:
3403:
3398:
3393:
3388:
3383:
3378:
3373:
3368:
3362:
3360:
3354:
3353:
3351:
3350:
3345:
3340:
3335:
3330:
3325:
3320:
3315:
3310:
3305:
3300:
3295:
3290:
3285:
3280:
3275:
3273:Mahamoggallāna
3270:
3265:
3260:
3254:
3252:
3246:
3245:
3243:
3242:
3237:
3232:
3227:
3222:
3217:
3212:
3207:
3202:
3197:
3196:
3195:
3188:Avalokiteśvara
3184:
3182:
3176:
3175:
3173:
3172:
3167:
3162:
3161:
3160:
3152:
3144:
3136:
3128:
3120:
3112:
3099:
3094:
3089:
3084:
3079:
3074:
3069:
3064:
3059:
3054:
3049:
3044:
3038:
3036:
3030:
3029:
3027:
3026:
3021:
3016:
3011:
3010:
3009:
3004:
2999:
2989:
2983:
2981:
2975:
2974:
2972:
2971:
2966:
2961:
2950:
2947:
2946:
2927:
2926:
2919:
2912:
2904:
2897:
2896:
2881:
2866:
2848:
2833:
2818:
2797:
2779:
2764:
2746:
2731:Gethin, Rupert
2728:
2713:
2707:
2694:
2666:
2651:
2630:Bodhi, Bhikkhu
2626:
2624:
2621:
2620:
2619:
2612:
2609:
2606:
2605:
2590:
2581:
2568:
2562:Dewar, Tyler,
2555:
2543:
2531:
2524:
2518:. p. 50.
2502:
2477:
2468:
2459:, p. 108.
2449:
2440:
2428:
2415:
2394:
2382:
2369:
2350:
2337:
2318:
2305:
2292:
2276:
2264:
2246:
2230:
2221:
2205:
2190:
2181:
2172:
2148:
2139:
2130:
2110:
2101:
2089:
2077:
2065:
2053:
2041:
2023:
2005:
1992:
1980:
1967:
1951:
1938:
1926:
1914:
1905:
1881:
1874:
1850:
1840:
1839:
1837:
1834:
1832:
1829:
1826:
1825:
1813:
1793:
1776:
1760:
1689:
1688:
1686:
1683:
1668:Platform Sutra
1658:
1655:
1642:
1639:
1637:
1634:
1633:
1632:
1628:
1622:
1612:
1611:
1598:
1597:
1571:Rangjung Dorje
1563:Main article:
1560:
1557:
1556:
1555:
1535:
1532:
1523:
1520:
1519:
1518:
1512:
1504:
1501:
1437:
1434:
1424:
1421:
1408:
1405:
1395:
1392:
1387:
1384:
1312:
1309:
1277:
1274:
1257:
1254:
1140:Regarding the
1134:karaka, vedaka
1112:
1109:
1078:Timbarukasutta
1074:
1073:
1069:
1068:
1026:
1023:
987:
986:
968:
903:Main article:
900:
893:
790:
783:
764:
761:
731:that leads to
699:) as well as "
667:
666:
664:
663:
656:
649:
641:
638:
637:
636:
635:
620:
619:
616:
615:
610:
605:
600:
595:
590:
585:
580:
575:
570:
565:
560:
555:
550:
545:
540:
535:
530:
525:
520:
515:
509:
504:
503:
500:
499:
496:
495:
490:
485:
480:
475:
470:
465:
460:
455:
449:
444:
443:
440:
439:
436:
435:
430:
425:
423:Pratyekabuddha
420:
415:
410:
404:
399:
398:
395:
394:
391:
390:
385:
380:
378:Buddhist chant
375:
370:
365:
360:
355:
350:
345:
340:
335:
330:
325:
320:
315:
310:
305:
299:
294:
293:
290:
289:
286:
285:
280:
275:
270:
265:
260:
255:
250:
245:
239:
236:Buddhist texts
234:
233:
230:
229:
226:
225:
220:
215:
210:
205:
200:
195:
190:
185:
180:
175:
170:
165:
164:
163:
153:
147:
144:
143:
138:
132:
131:
130:
127:
126:
123:
122:
117:
112:
107:
102:
97:
92:
87:
81:
76:
75:
72:
71:
70:
69:
64:
59:
51:
50:
42:
41:
35:
34:
15:
9:
6:
4:
3:
2:
5887:
5876:
5873:
5871:
5868:
5867:
5865:
5850:
5842:
5840:
5832:
5831:
5828:
5820:
5817:
5816:
5815:
5812:
5810:
5807:
5805:
5802:
5798:
5795:
5794:
5793:
5792:Buddha in art
5790:
5786:
5783:
5781:
5778:
5776:
5773:
5772:
5771:
5768:
5766:
5763:
5761:
5758:
5756:
5753:
5751:
5748:
5746:
5743:
5741:
5738:
5734:
5731:
5729:
5725:
5721:
5717:
5714:
5713:
5712:
5709:
5705:
5702:
5700:
5697:
5695:
5692:
5690:
5687:
5685:
5682:
5681:
5680:
5677:
5675:
5672:
5670:
5667:
5665:
5662:
5658:
5655:
5654:
5653:
5650:
5646:
5643:
5641:
5638:
5636:
5633:
5631:
5628:
5627:
5626:
5623:
5621:
5618:
5617:
5614:
5609:
5605:
5598:
5593:
5591:
5586:
5584:
5579:
5578:
5575:
5563:
5558:
5553:
5551:
5543:
5542:
5539:
5533:
5530:
5528:
5525:
5523:
5520:
5518:
5515:
5513:
5510:
5508:
5505:
5503:
5500:
5499:
5497:
5495:
5491:
5485:
5482:
5480:
5477:
5475:
5472:
5470:
5467:
5465:
5462:
5460:
5457:
5455:
5452:
5450:
5447:
5445:
5442:
5440:
5437:
5433:
5430:
5428:
5425:
5424:
5423:
5420:
5418:
5415:
5414:
5412:
5410:
5406:
5398:
5395:
5393:
5390:
5389:
5388:
5385:
5383:
5380:
5378:
5375:
5373:
5370:
5368:
5365:
5363:
5360:
5358:
5355:
5353:
5350:
5348:
5345:
5343:
5340:
5338:
5335:
5333:
5330:
5329:
5327:
5325:
5324:Miscellaneous
5321:
5315:
5314:Vegetarianism
5312:
5310:
5307:
5303:
5300:
5298:
5295:
5293:
5290:
5288:
5285:
5283:
5280:
5279:
5278:
5275:
5273:
5270:
5268:
5265:
5263:
5260:
5258:
5255:
5251:
5248:
5246:
5243:
5241:
5238:
5236:
5233:
5231:
5228:
5227:
5226:
5223:
5221:
5218:
5216:
5213:
5209:
5206:
5205:
5204:
5201:
5199:
5196:
5194:
5191:
5189:
5186:
5182:
5179:
5177:
5174:
5172:
5169:
5167:
5164:
5162:
5159:
5158:
5157:
5154:
5152:
5149:
5147:
5144:
5142:
5139:
5137:
5136:Buddha in art
5134:
5132:
5129:
5127:
5124:
5120:
5117:
5116:
5115:
5112:
5108:
5105:
5103:
5100:
5098:
5095:
5093:
5090:
5088:
5085:
5083:
5080:
5078:
5075:
5071:
5068:
5067:
5066:
5063:
5061:
5058:
5056:
5053:
5051:
5048:
5046:
5043:
5041:
5038:
5036:
5033:
5032:
5031:
5028:
5027:
5025:
5023:
5019:
5013:
5010:
5008:
5005:
5003:
5000:
4998:
4995:
4993:
4990:
4988:
4985:
4983:
4980:
4978:
4975:
4973:
4970:
4968:
4965:
4963:
4960:
4958:
4955:
4953:
4950:
4948:
4945:
4943:
4940:
4938:
4935:
4933:
4930:
4929:
4927:
4925:
4921:
4915:
4912:
4910:
4907:
4905:
4902:
4900:
4897:
4895:
4892:
4890:
4887:
4885:
4882:
4880:
4877:
4875:
4872:
4870:
4867:
4865:
4862:
4858:
4855:
4854:
4853:
4850:
4848:
4845:
4841:
4838:
4837:
4836:
4833:
4831:
4828:
4826:
4823:
4821:
4818:
4816:
4813:
4812:
4810:
4808:
4804:
4796:
4793:
4791:
4790:United States
4788:
4786:
4783:
4781:
4778:
4776:
4773:
4771:
4768:
4766:
4763:
4761:
4758:
4756:
4753:
4751:
4748:
4746:
4743:
4741:
4738:
4736:
4733:
4731:
4728:
4726:
4723:
4721:
4718:
4716:
4713:
4711:
4708:
4706:
4703:
4702:
4701:
4698:
4694:
4691:
4689:
4686:
4685:
4684:
4681:
4677:
4674:
4673:
4672:
4669:
4665:
4662:
4660:
4657:
4656:
4655:
4652:
4650:
4647:
4645:
4642:
4640:
4637:
4635:
4632:
4630:
4627:
4625:
4622:
4617:
4613:
4610:
4608:
4605:
4603:
4600:
4599:
4598:
4595:
4593:
4590:
4588:
4585:
4583:
4580:
4578:
4575:
4573:
4570:
4568:
4565:
4563:
4560:
4558:
4555:
4553:
4550:
4548:
4545:
4543:
4540:
4538:
4535:
4533:
4530:
4528:
4525:
4523:
4520:
4518:
4515:
4513:
4510:
4509:
4507:
4505:
4501:
4495:
4492:
4490:
4489:
4485:
4483:
4480:
4478:
4475:
4473:
4472:
4468:
4466:
4463:
4461:
4458:
4456:
4453:
4451:
4448:
4446:
4443:
4441:
4438:
4437:
4435:
4433:
4429:
4423:
4420:
4418:
4415:
4413:
4410:
4408:
4405:
4403:
4400:
4398:
4395:
4393:
4390:
4388:
4385:
4383:
4380:
4378:
4375:
4373:
4370:
4368:
4365:
4363:
4360:
4358:
4355:
4353:
4350:
4348:
4347:Padmasambhava
4345:
4343:
4340:
4338:
4335:
4333:
4330:
4328:
4325:
4323:
4320:
4318:
4315:
4313:
4310:
4308:
4305:
4303:
4300:
4298:
4295:
4293:
4290:
4288:
4285:
4283:
4280:
4278:
4275:
4273:
4270:
4268:
4265:
4264:
4262:
4260:
4259:Major figures
4256:
4250:
4247:
4243:
4240:
4239:
4238:
4235:
4233:
4230:
4228:
4225:
4223:
4220:
4218:
4215:
4213:
4210:
4206:
4205:Western tulku
4203:
4202:
4201:
4198:
4196:
4193:
4191:
4188:
4186:
4183:
4181:
4178:
4176:
4173:
4171:
4168:
4166:
4163:
4161:
4158:
4156:
4153:
4151:
4148:
4146:
4143:
4141:
4138:
4137:
4135:
4133:
4129:
4121:
4118:
4116:
4113:
4111:
4108:
4106:
4103:
4102:
4101:
4098:
4096:
4093:
4091:
4088:
4086:
4083:
4081:
4078:
4077:
4075:
4073:
4069:
4063:
4060:
4056:
4053:
4052:
4051:
4048:
4044:
4041:
4039:
4036:
4034:
4031:
4030:
4029:
4026:
4022:
4019:
4017:
4014:
4012:
4009:
4007:
4006:Five precepts
4004:
4003:
4002:
3999:
3995:
3992:
3990:
3987:
3985:
3984:Dhamma vicaya
3982:
3980:
3977:
3976:
3975:
3972:
3968:
3965:
3964:
3963:
3960:
3958:
3955:
3953:
3950:
3946:
3943:
3941:
3938:
3936:
3933:
3932:
3931:
3928:
3926:
3923:
3921:
3918:
3916:
3913:
3911:
3908:
3904:
3901:
3899:
3896:
3895:
3894:
3891:
3889:
3886:
3882:
3879:
3877:
3874:
3872:
3869:
3867:
3864:
3862:
3859:
3857:
3854:
3852:
3849:
3847:
3844:
3842:
3839:
3837:
3834:
3831:
3827:
3824:
3822:
3819:
3817:
3814:
3812:
3809:
3806:
3805:
3800:
3798:
3795:
3794:
3793:
3790:
3788:
3785:
3783:
3780:
3778:
3775:
3773:
3770:
3768:
3765:
3763:
3760:
3758:
3755:
3753:
3752:Buddhābhiṣeka
3750:
3746:
3743:
3741:
3738:
3736:
3733:
3731:
3728:
3727:
3726:
3723:
3721:
3718:
3716:
3713:
3712:
3710:
3708:
3704:
3698:
3695:
3693:
3690:
3688:
3685:
3683:
3680:
3678:
3675:
3671:
3668:
3666:
3663:
3661:
3658:
3656:
3653:
3652:
3651:
3648:
3644:
3641:
3639:
3636:
3634:
3631:
3629:
3626:
3624:
3621:
3619:
3616:
3614:
3611:
3607:
3604:
3602:
3599:
3597:
3594:
3592:
3589:
3588:
3587:
3584:
3583:
3582:
3579:
3578:
3576:
3574:
3570:
3564:
3561:
3557:
3554:
3552:
3549:
3547:
3544:
3542:
3539:
3537:
3534:
3532:
3529:
3528:
3527:
3524:
3522:
3519:
3518:
3516:
3514:
3510:
3504:
3501:
3497:
3494:
3492:
3489:
3487:
3484:
3483:
3482:
3479:
3477:
3474:
3472:
3469:
3467:
3464:
3462:
3459:
3457:
3454:
3452:
3449:
3447:
3444:
3442:
3439:
3437:
3434:
3432:
3429:
3427:
3424:
3422:
3419:
3417:
3414:
3412:
3409:
3407:
3404:
3402:
3399:
3397:
3396:Enlightenment
3394:
3392:
3389:
3387:
3386:Dhamma theory
3384:
3382:
3381:Buddha-nature
3379:
3377:
3374:
3372:
3369:
3367:
3364:
3363:
3361:
3359:
3355:
3349:
3346:
3344:
3341:
3339:
3336:
3334:
3331:
3329:
3326:
3324:
3321:
3319:
3316:
3314:
3311:
3309:
3306:
3304:
3301:
3299:
3296:
3294:
3291:
3289:
3286:
3284:
3281:
3279:
3276:
3274:
3271:
3269:
3266:
3264:
3261:
3259:
3256:
3255:
3253:
3251:
3247:
3241:
3238:
3236:
3233:
3231:
3228:
3226:
3223:
3221:
3220:Samantabhadra
3218:
3216:
3213:
3211:
3208:
3206:
3203:
3201:
3198:
3194:
3191:
3190:
3189:
3186:
3185:
3183:
3181:
3177:
3171:
3168:
3166:
3163:
3159:
3153:
3151:
3145:
3143:
3137:
3135:
3129:
3127:
3121:
3119:
3113:
3111:
3105:
3104:
3103:
3100:
3098:
3095:
3093:
3090:
3088:
3085:
3083:
3080:
3078:
3075:
3073:
3070:
3068:
3065:
3063:
3060:
3058:
3055:
3053:
3050:
3048:
3045:
3043:
3040:
3039:
3037:
3035:
3031:
3025:
3022:
3020:
3017:
3015:
3012:
3008:
3005:
3003:
3000:
2998:
2995:
2994:
2993:
2990:
2988:
2985:
2984:
2982:
2980:
2976:
2970:
2967:
2965:
2962:
2960:
2952:
2951:
2948:
2943:
2938:
2933:
2925:
2920:
2918:
2913:
2911:
2906:
2905:
2902:
2894:
2890:
2886:
2882:
2879:
2875:
2871:
2867:
2864:
2860:
2856:
2852:
2849:
2846:
2842:
2838:
2834:
2831:
2827:
2823:
2819:
2816:
2813:
2809:
2805:
2801:
2798:
2795:
2791:
2787:
2783:
2780:
2777:
2776:0-87773-520-4
2773:
2769:
2765:
2762:
2761:0-521-31333-3
2758:
2754:
2750:
2749:Harvey, Peter
2747:
2744:
2743:0-19-289223-1
2740:
2736:
2732:
2729:
2726:
2725:0-86171-104-1
2722:
2718:
2714:
2710:
2704:
2700:
2695:
2692:
2691:1-928706-00-2
2688:
2684:
2680:
2675:
2670:
2667:
2664:
2663:0-86171-491-1
2660:
2656:
2652:
2649:
2648:0-86171-331-1
2645:
2641:
2638:
2631:
2628:
2627:
2618:
2615:
2614:
2601:
2594:
2585:
2578:
2572:
2565:
2559:
2552:
2547:
2541:, p. 82.
2540:
2539:Cowherds 2010
2535:
2527:
2525:9780861715237
2521:
2517:
2513:
2506:
2492:
2488:
2481:
2472:
2464:
2458:
2453:
2444:
2438:, p. 76.
2437:
2436:Cowherds 2010
2432:
2425:
2419:
2412:
2408:
2404:
2398:
2389:
2387:
2379:
2373:
2367:
2363:
2357:
2355:
2347:
2341:
2335:
2331:
2325:
2323:
2315:
2309:
2302:
2296:
2290:
2286:
2280:
2274:
2268:
2261:
2255:
2253:
2251:
2243:
2237:
2235:
2225:
2218:
2212:
2210:
2203:
2199:
2194:
2185:
2176:
2169:
2168:
2167:Visuddhimagga
2162:
2157:
2152:
2143:
2134:
2127:
2123:
2120:
2114:
2105:
2096:
2094:
2087:
2081:
2075:
2069:
2063:
2057:
2051:
2045:
2038:
2032:
2030:
2028:
2021:
2017:
2012:
2010:
2002:
1996:
1990:
1984:
1977:
1971:
1964:
1958:
1956:
1948:
1942:
1936:
1930:
1924:
1918:
1909:
1895:
1891:
1885:
1877:
1871:
1867:
1863:
1857:
1855:
1845:
1841:
1823:
1817:
1811:
1807:
1803:
1797:
1790:
1786:
1780:
1774:
1772:, 56:11. See
1771:
1770:
1764:
1757:
1753:
1749:
1741:
1736:มัชฌิมาปฏิปทา
1733:
1729:
1725:
1715:
1711:
1707:
1699:
1694:
1690:
1681:
1676:
1674:
1670:
1669:
1664:
1663:Chan Buddhism
1657:Chan Buddhism
1654:
1652:
1648:
1629:
1626:
1623:
1620:
1617:
1616:
1615:
1608:
1604:
1600:
1599:
1595:
1592:
1591:
1590:
1588:
1584:
1583:Sakya Chokden
1580:
1576:
1572:
1566:
1553:
1549:
1548:Je Tsongkhapa
1545:
1544:
1543:
1541:
1531:
1529:
1516:
1513:
1510:
1507:
1506:
1500:
1498:
1494:
1493:
1488:
1484:
1480:
1475:
1471:
1469:
1468:
1463:
1462:
1457:
1453:
1449:
1445:
1444:
1433:
1431:
1420:
1418:
1414:
1404:
1402:
1391:
1382:
1377:
1373:
1370:
1366:
1362:
1359:
1356:
1354:
1349:
1347:
1341:
1338:
1336:
1335:
1330:
1327:
1320:
1319:
1308:
1306:
1302:
1298:
1294:
1290:
1285:
1283:
1273:
1271:
1267:
1263:
1252:
1247:
1245:
1239:
1234:
1232:
1229:
1222:
1217:
1215:
1211:
1210:Bhikkhu Bodhi
1207:
1203:
1201:
1195:
1193:
1192:
1191:Visuddhimagga
1185:
1180:
1176:
1174:
1170:
1166:
1162:
1158:
1154:
1150:
1145:
1143:
1137:
1135:
1130:
1124:
1122:
1118:
1107:
1103:
1101:
1095:
1090:
1085:
1081:
1079:
1071:
1070:
1066:
1065:
1064:
1062:
1056:
1052:
1048:
1046:
1042:
1038:
1034:
1033:
1022:
1017:
1011:
1006:
1004:
1000:
996:
991:
984:
980:
976:
974:
969:
966:
962:
958:
956:
951:
950:
949:
947:
943:
942:Bhikkhu Bodhi
940:According to
938:
936:
932:
928:
924:
920:
916:
912:
906:
898:
892:
890:
886:
881:
879:
874:
872:
868:
867:
862:
858:
854:
850:
845:
841:
839:
833:
831:
827:
818:
816:
812:
808:
807:
801:
796:
788:
782:
780:
779:
774:
770:
760:
758:
754:
750:
746:
742:
738:
734:
730:
726:
722:
718:
714:
710:
707:) are common
706:
702:
696:
690:
684:
678:
674:
662:
657:
655:
650:
648:
643:
642:
640:
639:
634:
629:
624:
623:
622:
621:
614:
611:
609:
606:
604:
601:
599:
596:
594:
591:
589:
586:
584:
581:
579:
576:
574:
571:
569:
566:
564:
561:
559:
556:
554:
551:
549:
546:
544:
541:
539:
536:
534:
531:
529:
526:
524:
521:
519:
516:
514:
511:
510:
507:
502:
501:
494:
491:
489:
486:
484:
481:
479:
476:
474:
471:
469:
466:
464:
461:
459:
456:
454:
451:
450:
447:
442:
441:
434:
431:
429:
426:
424:
421:
419:
416:
414:
411:
409:
406:
405:
402:
397:
396:
389:
388:Vegetarianism
386:
384:
381:
379:
376:
374:
371:
369:
366:
364:
361:
359:
356:
354:
351:
349:
346:
344:
343:Recollections
341:
339:
336:
334:
331:
329:
326:
324:
321:
319:
316:
314:
313:Five precepts
311:
309:
306:
304:
301:
300:
297:
292:
291:
284:
281:
279:
278:Chinese canon
276:
274:
273:Tibetan canon
271:
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5422:Christianity
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5282:Dharmachakra
5272:Prayer wheel
5262:Prayer beads
5030:Architecture
4909:969 Movement
4693:Saudi Arabia
4671:Central Asia
4664:South Africa
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4402:Panchen Lama
4307:Buddhapālita
3903:Satipatthana
3898:Mindful Yoga
3811:Recollection
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3591:Chinese Chan
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720:
704:
700:
672:
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338:Merit making
303:Three Jewels
243:Buddhavacana
192:
173:Impermanence
161:Dharma wheel
5804:Iconography
5797:life in art
5664:Four sights
5347:Dharma talk
5176:Asalha Puja
4972:Eschatology
4775:Switzerland
4755:New Zealand
4683:Middle East
4592:Philippines
4512:Afghanistan
4317:Bodhidharma
4302:Buddhaghosa
4222:Householder
4132:Monasticism
4085:Bodhisattva
3940:Prostration
3893:Mindfulness
3821:Anapanasati
3804:Kammaṭṭhāna
3601:Korean Seon
3541:Asura realm
3536:Human realm
3476:Ten Fetters
3431:Parinirvana
3333:Uppalavanna
3298:Mahākaccana
3283:Mahākassapa
3215:Kṣitigarbha
3210:Ākāśagarbha
3107:Suddhodāna
3052:Four sights
2979:Foundations
2822:Ahara vaggo
2669:Buddhaghosa
2156:Buddhaghosa
1808:12.17. See
1702:དབུ་མའི་ལམ།
1631:Madhyamaka.
1577:(Nyingma),
1301:Bhavaviveka
973:ucchedavāda
955:sassatavāda
826:Perfect One
737:ontological
573:New Zealand
428:Bodhisattva
413:Four Stages
368:Monasticism
348:Mindfulness
318:Perfections
248:Early Texts
5875:Madhyamaka
5864:Categories
5724:Bodhi Tree
5689:Śuddhodana
5640:Middle Way
5604:The Buddha
5464:Psychology
5444:Gnosticism
5432:Comparison
5427:Influences
5409:Comparison
5292:Bhavacakra
5250:Kushinagar
5225:Pilgrimage
5171:Māgha Pūjā
5126:Bodhi Tree
4942:Buddhology
4932:Abhidharma
4924:Philosophy
4857:Menander I
4725:Costa Rica
4676:Uzbekistan
4517:Bangladesh
4471:Dhammapada
4455:Pali Canon
4417:Ajahn Chah
4397:Dalai Lama
4297:Kumārajīva
4292:Vasubandhu
4267:The Buddha
4175:Zen master
4110:Sakadagami
4090:Buddhahood
4021:Pratimokṣa
3836:Shikantaza
3792:Meditation
3767:Deity yoga
3638:Madhyamaka
3531:Deva realm
3426:Mindstream
3376:Bodhicitta
3288:Aṅgulimāla
3155:Devadatta
3131:Yaśodharā
3034:The Buddha
3024:Middle Way
2496:2021-04-02
2122:Commentary
1899:2015-12-30
1831:References
1724:Vietnamese
1651:Middle Way
1589:(Jonang).
1515:Kamalaśīla
1479:Madhyamaka
1467:paramārtha
1454:nature of
1430:Prasangika
1282:Madhyamaka
1276:Madhyamaka
1266:Middle Way
931:eternalism
915:Tathagatha
861:emaciation
749:absolutism
745:eternalism
725:asceticism
673:Middle Way
446:Traditions
383:Pilgrimage
323:Meditation
283:Post-canon
263:Pāli Canon
193:Middle Way
90:The Buddha
5849:Wikiquote
5785:footprint
5720:Bodh Gaya
5699:Yaśodharā
5652:Disciples
5532:Festivals
5512:Buddhists
5474:Theosophy
5277:Symbolism
5267:Hama yumi
5240:Bodh Gaya
5007:Socialism
4982:Evolution
4957:Economics
4795:Venezuela
4710:Australia
4705:Argentina
4629:Sri Lanka
4624:Singapore
4542:Indonesia
4504:Countries
4445:Tripiṭaka
4407:Ajahn Mun
4282:Nagarjuna
4277:Aśvaghoṣa
4160:Anagārika
4155:Śrāmaṇerī
4150:Śrāmaṇera
4145:Bhikkhunī
4105:Sotāpanna
3994:Passaddhi
3935:Offerings
3910:Nekkhamma
3787:Iddhipada
3707:Practices
3677:Theravada
3650:Vajrayana
3643:Yogachara
3613:Pure Land
3526:Six Paths
3513:Cosmology
3293:Anuruddha
3268:Sāriputta
3258:Kaundinya
3250:Disciples
3225:Vajrapāṇi
3077:Footprint
3042:Tathāgata
1862:Nāgārjuna
1836:Citations
1728:Trung đạo
1587:Taranatha
1497:something
1483:prajñapti
1407:Bhāviveka
1311:Nagarjuna
1289:Nagarjuna
1117:Theravāda
1051:responds:
733:awakening
593:Sri Lanka
583:Singapore
538:Indonesia
478:Vajrayāna
453:Theravāda
408:Awakening
296:Practices
253:Tripiṭaka
223:Cosmology
198:Emptiness
178:Suffering
5819:Hinduism
5755:Prophecy
5745:Birthday
5740:Miracles
5620:Buddhism
5550:Category
5479:Violence
5449:Hinduism
5397:Sanskrit
5352:Hinayana
5337:Amitābha
5297:Swastika
5166:Uposatha
5156:Holidays
5141:Calendar
4987:Humanism
4825:Kanishka
4815:Timeline
4639:Thailand
4607:Kalmykia
4602:Buryatia
4587:Pakistan
4572:Mongolia
4567:Maldives
4562:Malaysia
4527:Cambodia
4392:Shamarpa
4387:Nichiren
4337:Xuanzang
4272:Nagasena
4190:Rinpoche
3920:Pāramitā
3762:Devotion
3682:Navayana
3670:Dzogchen
3633:Nichiren
3581:Mahayana
3573:Branches
3451:Saṅkhāra
3200:Mañjuśrī
3157:(cousin)
3149:(cousin)
3117:(mother)
3109:(father)
3097:Miracles
3047:Birthday
2964:Glossary
2937:Buddhism
2751:(2007).
2733:(1998).
2611:See also
2164:(1999),
2161:Ñāṇamoli
1552:med dgag
1542:school.
1443:svabhāva
1436:Yogācāra
1386:Aryadeva
1334:svabhāva
1293:Aryadeva
1256:Mahāyāna
1194:states:
979:nihilism
917:teaches
775:and the
757:nihilism
721:paṭipadā
709:Buddhist
689:Sanskrit
603:Thailand
563:Mongolia
558:Malaysia
523:Cambodia
488:Navayana
468:Hinayana
463:Mahāyāna
373:Lay life
203:Morality
183:Not-self
141:Concepts
100:Councils
85:Timeline
57:Glossary
39:Buddhism
31:a series
29:Part of
5839:Commons
5716:Lumbini
5645:Sayings
5527:Temples
5507:Buddhas
5469:Science
5459:Judaism
5454:Jainism
5372:Lineage
5332:Abhijñā
5302:Thangka
5245:Sarnath
5230:Lumbini
5151:Funeral
5146:Cuisine
5022:Culture
4997:Reality
4947:Creator
4937:Atomism
4807:History
4780:Ukraine
4740:Germany
4659:Senegal
4649:Vietnam
4577:Myanmar
4377:Shinran
4367:Karmapa
4342:Shandao
4312:Dignāga
4237:Śrāvaka
4217:Donchee
4212:Kappiya
4170:Sayadaw
4140:Bhikkhu
4115:Anāgāmi
4072:Nirvana
4038:Samadhi
3925:Paritta
3866:Tonglen
3861:Mandala
3816:Smarana
3797:Mantras
3745:Upekkha
3715:Bhavana
3665:Shingon
3618:Tiantai
3471:Tathātā
3461:Śūnyatā
3456:Skandha
3446:Saṃsāra
3441:Rebirth
3416:Kleshas
3406:Indriya
3308:Subhūti
3193:Guanyin
3147:Ānanda
3139:Rāhula
3019:Nirvana
2959:Outline
2623:Sources
2003:p. 114.
1740:Burmese
1698:Tibetan
1673:Huineng
1645:In the
1603:Gorampa
1594:Dölpopa
1579:Dolpopa
1456:dharmas
1413:Dignāga
1270:śūnyatā
1233:writes:
1115:In the
1100:rebirth
1047:). 143
997:." The
871:ascetic
830:Nibbana
793:In the
613:Vietnam
568:Myanmar
483:Tibetan
473:Chinese
401:Nirvāṇa
218:Saṃsāra
213:Rebirth
78:History
67:Outline
5775:Cetiya
5770:Relics
5711:Places
5704:Rāhula
5679:Family
5522:Sutras
5517:Suttas
5382:Siddhi
5367:Koliya
5342:Brahmā
5257:Poetry
5203:Mantra
5193:Kasaya
5065:Pagoda
5045:Kyaung
5040:Vihāra
5035:Temple
4977:Ethics
4820:Ashoka
4770:Sweden
4765:Poland
4760:Norway
4750:Mexico
4735:France
4720:Canada
4715:Brazil
4654:Africa
4634:Taiwan
4597:Russia
4522:Bhutan
4482:Vinaya
4362:Naropa
4352:Saraha
4287:Asanga
4043:Prajñā
3952:Refuge
3915:Nianfo
3876:Tertön
3871:Tantra
3856:Ganana
3846:Tukdam
3772:Dhyāna
3740:Mudita
3735:Karuṇā
3628:Risshū
3623:Huayan
3556:Naraka
3496:Anattā
3491:Dukkha
3486:Anicca
3391:Dharma
3343:Channa
3278:Ānanda
3263:Assaji
3230:Skanda
3133:(wife)
3102:Family
3082:Relics
3007:Sangha
3002:Dharma
2997:Buddha
2774:
2759:
2741:
2723:
2705:
2689:
2661:
2646:
2522:
2409:
2287:
2158:&
1872:
1710:Umélam
1647:Tendai
1641:Tendai
1353:abhāva
1264:, the
1161:bhanga
1129:Dhamma
1045:anatta
751:) and
717:Buddha
713:Dharma
598:Taiwan
578:Russia
518:Brazil
513:Bhutan
433:Buddha
353:Wisdom
136:Dharma
5809:Films
5780:tooth
5765:Death
5750:Modak
5494:Lists
5362:Kalpa
5357:Iddhi
5220:Music
5215:Mudra
5181:Vassa
5161:Vesak
5131:Budai
5077:Candi
5060:Stupa
4992:Logic
4745:Italy
4644:Tibet
4582:Nepal
4552:Korea
4547:Japan
4537:India
4532:China
4477:Sutra
4432:Texts
4382:Dōgen
4372:Hōnen
4357:Atiśa
4322:Zhiyi
4232:Achar
4200:Tulku
4195:Geshe
4180:Rōshi
4165:Ajahn
4120:Arhat
4080:Bodhi
4050:Vīrya
3967:Sacca
3962:Satya
3957:Sādhu
3945:Music
3888:Merit
3881:Terma
3841:Zazen
3777:Faith
3730:Mettā
3411:Karma
3371:Bardo
3338:Asita
3328:Khema
3318:Upāli
3303:Nanda
3141:(son)
3115:Māyā
3092:Films
2969:Index
1685:Notes
1540:Gelug
1346:bhāva
1037:atman
857:MN 36
853:MN 14
755:(and
608:Tibet
548:Korea
543:Japan
533:India
528:China
493:Newar
418:Arhat
208:Karma
62:Index
5684:Maya
5392:Pāḷi
5377:Māra
5287:Flag
4688:Iran
4612:Tuva
4557:Laos
4185:Lama
4033:Śīla
4001:Śīla
3989:Pīti
3979:Sati
3930:Puja
3851:Koan
3757:Dāna
3348:Yasa
3235:Tārā
2772:ISBN
2757:ISBN
2739:ISBN
2721:ISBN
2703:ISBN
2687:ISBN
2659:ISBN
2644:ISBN
2520:ISBN
2463:help
2407:ISBN
2285:ISBN
1870:ISBN
1732:Thai
1323:Kacc
1303:and
1280:The
1184:off.
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933:and
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747:(or
677:Pali
671:The
553:Laos
458:Pāli
5114:Art
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2683:BPS
1787:36
1706:THL
1661:In
1526:In
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1260:In
961:God
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