Nirvana (Buddhism)

3068: 4225:. Pabongka Rinpoche: "The subject matter of these teachings can be included in the various paths of the three scopes. The small scope covers the causes to achieve the high rebirth states of the gods and humans: the ethics of abandoning the ten nonvirtues, etc. The medium scope includes the practices that will cause one to gain the definite excellence of liberation— such practices as abandoning four truths, engaging in , and the practice of the three high trainings. The great scope contains the practices that bring about the definite excellence of omniscience— such practices as the development of bodhichitta, the six perfections, etc. Hence, all this subject matter forms a harmonious practice that will take a person to enlightenment and should be understood as being completely without contradiction." 3057: 3760:"O good man! We speak of "Nirvana". But this is not "Great" "Nirvana". Why is it "Nirvana", but not "Great Nirvana"? This is so when one cuts away defilement without seeing the Buddha-Nature. That is why we say Nirvana, but not Great Nirvana. When one does not see the Buddha-Nature, what there is is the non-Eternal and the non-Self. All that there is is but Bliss and Purity. Because of this, we cannot have Mahaparinirvana, although defilement has been done away with. When one sees well the Buddha-Nature and cuts away defilement, we then have Mahaparinirvana. Seeing the Buddha-Nature, we have the Eternal, Bliss, the Self, and the Pure. Because of this, we can have Mahaparinirvana, as we cut away defilement." 1578:

affliction, whose nature is to be free from affliction, nibbana , without trouble, dispassion, purity, freedom, without attachment, the island, shelter (cave), protection, refuge, final end, the subduing of pride (or ‘intoxication’), elimination of thirst, destruction of attachment, cutting off of the round (of rebirth), empty, very hard to obtain, where there is no becoming, without misfortune, where there is nothing made, sorrowfree, without danger, whose nature is to be without danger, profound, hard to see, superior, unexcelled (without superior), unequalled, incomparable, foremost, best, without strife, clean, flawless, stainless, happiness, immeasurable, (a firm) standing point, possessing nothing.

2175:"no new life is formed after his decease-consciousness." Mahasi Sayadaw further states that nibbana is the cessation of the five aggregates which is like "a flame being extinguished". However this doesn't mean that "an arahant as an individual has disappeared" because there is no such thing as an "individual" in an ultimate sense, even though we use this term conventionally. Ultimate however, "there is only a succession of mental and physical phenomena arising and dissolving." For this reason, Mahasi Sayadaw holds that although for an arahant "cessation means the extinction of the successive rise and fall of the aggregates" this is not the view of annihilation ( 4583:

see clearly, and nothing seems imposing, since nothing is imposed from our part. When there is nothing we do not like, there is nothing to fear. Being free from fear, we are peaceful. There is no need to run away from anything, and therefore no need to run after anything either. In this way there is no burden. We can have inner peace, strength, and clarity, almost independent from circumstances and situations. This is complete freedom of mind without any circumstantial entanglement; the state is called "nirvana" . Someone who has reached this state has gone beyond our usual way of being imprisoned in habitual patterns and distorted ways of seeing these things."

4595:

new existence, there will be no new being or person. Instead of being reborn, the person 'parinirvāṇa-s', meaning in this context that the five aggregates of physical and mental phenomena that constitute a being cease to occur. This is the condition of 'nirvāṇa without remainder ' (nir-upadhiśeṣa-nirvāṇa/an-up ādisesa-nibbāna): nirvāṇa that comes from ending the occurrence of the aggregates (skandha/khandha) of physical and mental phenomena that constitute a being; or, for short, khandha-parinibbāna. Modern Buddhist usage tends to restrict 'nirvāṇa' to the awakening experience and reserve 'parinirvāṇa' for the death experience."

4704:

renounced for the superior attainment of buddhahood. The second attitude, classically articulated by the Lotus Sūtra, sees the goal of the disciple and the pratyeka-buddha as not true goals at all. The fact that the Buddha taught them is an example of his 'skill in means' (upaya-kauśalya) as a teacher. These goals are thus merely clever devices (upāya) employed by the Buddha in order to get beings to at least begin the practice of the path; eventually their practice must lead on to the one and only vehicle (eka-yāna) that is the mahāyāna, the vehicle ending in perfect buddhahood.

2324:) differs from the kinds of consciousness associated to the six sense media, which have a "surface" that they fall upon and arise in response to. In a liberated individual, this is directly experienced, in a way that is free from any dependence on conditions at all. In Thanissaro's view, the luminous, unsupported consciousness associated with nibbana is directly known by noble ones without the mediation of the mental consciousness factor in dependent co-arising, and is the transcending of all objects of mental consciousness. The British academic 1347: 1178:, a Theravada monk, translator and scholar, argues that various descriptions of nibbana from the early buddhist texts "convey a more concrete idea of the ultimate goal" which differs from mere cessation and "speak of Nibbana almost as if it were a transcendent state or dimension of being." Bodhi notes that nibbana is sometimes described as a base (ayatana), an unborn and unconditioned state (pada), a reality (dhamma), and an "element" (dhatu). This transcendent state is compared to the ocean, which is "deep, immeasurable, hard to fathom." 1369:, one in life, and one final nirvana upon death; the former is imprecise and general, the latter is precise and specific. The nirvana-in-life marks the life of a monk who has attained complete release from desire and suffering but still has a body, name and life. The nirvana-after-death, also called nirvana-without-substrate, is the complete cessation of everything, including consciousness and rebirth. This main distinction is between the extinguishing of the fires during life, and the final "blowing out" at the moment of death: 5746: 6806: 7100: 5758: 5857: 5731: 5694: 4235:

when there was no Mahayana at all. Hinayana sects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka. Today there is no Hinayana sect in existence anywhere in the world. Therefore, in 1950 the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hinayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc. This is the brief history of Theravada, Mahayana and Hinayana."

406: 1588: 4608:). Even when the Buddha spoke about this, he indicated that no words in our vocabulary could express what happens to an Arahant after his death. In reply to a Parivrājaka named Vaccha, the Buddha said that terms like 'born' or 'not born' do not apply in the case of an Arahant, because those things—matter, sensation, perception, mental activities, consciousness—with which the terms like 'born' and 'not born' are associated, are completely destroyed and uprooted, never to rise again after his death. ." 4098:"Monks, this Teaching so well proclaimed by me, is plain, open, explicit, free of patchwork. In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no (future) round of existence that can be ascribed to them. 12695: 12706: 4694:

not the partial, fragmented, discriminative (vi-) knowing (-ñana) which the word usually implies. Instead it must mean a knowing of a primordial, transcendent nature, otherwise the passage which contains it would be self-contradictory." They then give further context for why this choice of words may have been made; the passages may represent an example of the Buddha using his "skill in means" to teach Brahmins in terms they were familiar with.

4751:

enlightened activity to liberate beings for as long as samsara remains. Thus, those who accomplish the Great Vehicle do not abide in samsara due to their wisdom that sees its empty, illusory nature. Further, unlike those who attain the nirvana of the Lesser Vehicle to escape samsara, they do not abide in an isolated nirvana due to their compassion. For these reasons, in the Great Vehicle, nirvana is said to be "unlocated" or "nonabiding" (

10104: 10091: 3764:"O good man! "Nir" means "not"; "va" means "to extinguish". Nirvana means "non- extinction". Also, "va" means "to cover". Nirvana also means "not covered". "Not covered" is Nirvana. "Va" means "to go and come". "Not to go and come" is Nirvana. "Va" means "to take". "Not to take" is Nirvana." "Va" means "not fixed". When there is no unfixedness, there is Nirvana. "Va" means "new and old". What is not new and old is Nirvana. 4292:), in the pair, serenity and insight The word 'alone' actually excludes only that concentration with distinction ; for concentration is classed as both access and absorption Taking this stanza as the teaching for one whose vehicle is insight does not imply that there is no concentration; for no insight comes about with momentary concentration. And again, insight should be understood as the three contemplations of 10081: 6460:"(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." 4431:

same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving, with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.

1182: 2073:, who states that the question of what nirvana is "can never be answered completely and satisfactorily in words, because human language is too poor to express the real nature of the Absolute Truth or Ultimate Reality which is Nirvana." Rahula affirms that nibbana is most often described in negative terms because there is less danger in grasping at these terms, such as "the cessation of continuity and becoming ( 3964:(Skt; Jpn gedatsu ). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering, and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana, a state of perfect quietude, freedom, and deliverance." 3465: 4401:

commentators prefer to treat it as the negation of, or "departure from" (nikkhantatta), the entanglement (vāna) of craving, the derivation which is offered here. For as long as one is entangled by craving, one remains bound in saṃsāra, the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna, deliverance from the cycle of birth and death.

3442:), which prevent simultaneous and direct knowledge of all phenomena. Only Buddhas have overcome these obstructions and, therefore, only Buddhas have omniscience knowledge, which refers to the power of a being in some way to have "simultaneous knowledge of all things whatsoever". From the Mahāyāna point of view, an arhat who has achieved the nirvana of the 2107:) and that this "is operative in all spheres, including the highest state of spiritual development, namely, nirvana." According to Kalupahana "later scholars attempted to distinguish two spheres, one in which causation prevailed and the other which is uncaused. This latter view was, no doubt, the result of a confusion in the meanings of the two terms, 3798:'The Nirvana Sutra claims for nirvana the ancient ideas of permanence, bliss, personality, purity in the transcendental realm. Mahayana declares that Hinayana, by denying personality in the transcendental realm, denies the existence of the Buddha. In Mahayana, final nirvana is both mundane and transcendental, and is also used as a term for the 2054:(the end of his psycho-physical personality) because "we do not have the concepts or words to describe adequately the state of the emancipated person." This transcendent reality which our normal minds cannot grasp is not located in time or space, it is not causally conditioned, and beyond existence and non-existence. Because trying to explain 1310:, along with the assumptions of Jainism and the Upanishadic thought on the idea of personal liberation. As a result of this reaction, nirvana came to be seen as a state of mind, instead of a concrete place. Elements of this precanonical Buddhism may have survived the canonisation, and its subsequent filtering out of ideas, and re-appeared in 831:

argues that the early Buddhist association of 'blowing out' with the term arose in light of the way in which the processes of fire were viewed at that time - that a burning fire was seen as clinging to its fuel in a state of hot agitation, and that when going out the fire let go of its fuel and reached a state of freedom, cooling, and peace.

2417:. The Canon does not support the identification of the "luminous mind" with nirvanic consciousness, though it plays a role in the realization of nirvāṇa. Upon the destruction of the fetters, according to one scholar, "the shining nibbanic consciousness flashes out" of it, "being without object or support, so transcending all limitations." 4444:

the path leading to its cessation, these fires were extinguished. This process is the same for all who reach awakening, and the early texts term it either nirvāṇa or parinirvāṇa, the complete 'blowing out' or 'extinguishing' of the 'fires' of greed, aversion, and delusion. This is not a 'thing' but an event or experience.

3392:), which is the bodhisattva path to full Buddhahood. Thus, these three separate goals are not really different at all, the 'lesser' paths are actually just clever teaching devices used by Buddhas to get people to practice, eventually though, they will be led to the one and only path of Mahāyāna and full Buddhahood. 4014:, which is not found in any canonical source but is cited in other Buddhist texts — it states that the personality (pudgala) consists of the six elements (dhatu) of earth, water, fire, wind, space and consciousness; Schayer noted that it related to other ancient Indian ideas. Keith’s argument is also based on the 1791:, chapter I.v.6, Buddhaghosa identifies various options within the Pali canon for pursuing a path to nirvana. According to Gombrich, this proliferation of possible paths to liberation reflects later doctrinal developments, and a growing emphasis on insight as the main liberative means, instead of the practice of 4618:

fire gone out is not Nirvāṇa, but the 'being' composed of the Five Aggregates who realized Nirvāṇa. This point has to be emphasized because many people, even some great scholars, have misunderstood and misinterpreted this simile as referring to Nirvāṇa. Nirvāṇa is never compared to a fire or a lamp gone out.

3002:, a bodhisattva passes on to cessation just like an arhat (and thus ceases to help others). In this model, their only difference to an arhat is that they have spent aeons helping other beings and have become a Buddha to teach the Dharma. This model seems to have been influential in the early period of 4777:

of inherent existence; Thus, there is no way to cleanse the mind of those predispositions, which are like the flavor of garlic left in the vessel of the mind, until one removes all consciousnesses conceiving of inherent existence from the mind. First, the garlic must be removed; then, its odor can be

4693:

Ajahn Pasanno and Ajahn Amaro: "The Buddha avoided the nit-picking pedantry of many philosophers contemporary with him and opted for a more broad-brush, colloquial style, geared to particular listeners in a language which they could understand. Thus 'viññana' here can be assumed to mean 'knowing' but

4683:

Walpola Rahula: "Nirvāṇa is beyond all terms of duality and relativity. It is therefore beyond our conceptions of good and evil, right and wrong, existence and non-existence. Even the word 'happiness' (sukha) which is used to describe Nirvāṇa has an entirely different sense here. Sāriputta once said:

4666:

states that the state of being after death cannot be described as either being reborn after death, not being reborn, being and not being reborn, or neither being nor not being reborn. The sutra concludes: "Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having

4594:

Rupert Gethin: "Eventually 'the remainder of life' will be exhausted and, like all beings, such a person must die. But unlike other beings, who have not experienced 'nirvāṇa', he or she will not be reborn into some new life, the physical and mental constituents of being will not come together in some

4536:

Rupert Gethin: "Any person who attains nirvāṇa continues to think, speak, and act as other people do—with the difference that all his or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness,

4443:

Rupert Gethin: "Literally nirvāṇa means 'blowing out' or 'extinguishing' What the Pali and Sanskrit expression primarily indicates is the event or process of the extinction of the 'fires' of greed, aversion, and delusion. At the moment the Buddha understood suffering, its arising, its cessation, and

3181:

Buddhists who rejected earlier views which were based on an individual liberation aimed at a transcendent state, separated from the mundane sphere of human existence. Mahayana Buddhists rejected this view as inconsistent with the universalist Mahayana ideal of the salvation of all beings and with the

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school interpreted nirvana as the single Absolute truth which constitutes "the negation, absence, cessation of all that constitutes the world in which we live, act and suffer". According to Thiện Châu, for the Pudgalavadins, nirvana is seen as totally different than the compounded realm, since it the

830:

argues that the term nibbāna was apparently derived etymologically from the negative prefix, nir, plus the root vāṇa, or binding: unbinding, and that the associated adjective is nibbuta: unbound, and the associated verb, nibbuti: to unbind. He and others use the term unbinding for nibbana. Ṭhānissaro

4627:

Richard Gombrich, who studied with Walpola Rahula, notes: "here is one point where the great scholar monk has let us down: his account of nirvana, in Chapter IV, is unclear and, to my mind, even at points self-contradictory In proclaiming (in block capitals) that 'Truth is', Rahula has for a moment

4582:

Ringu Tulku explains: "Someone who has attained the state of nirvana, will no longer react within the pattern of aversion and attachment. The way such a person sees things will be nondualistic and therefore non-conceptual. When this dual reaction is gone, nothing is haunting or fearful anymore. We

4502:

Rupert Gethin: "Like the Buddha, any person who attains nirvāṇa does not remain thereafter forever absorbed in some transcendental state of mind. On the contrary he or she continues to live in the world; he or she continues to think, speak, and act as other people do—with the difference that all his

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and nir means negation. As there is no more new birth, it is called nirvana. Vana means bondage and nir means separation. As it is separation from bondage, it is called nirvana. Vana means all discomforts of life and death and nir means passing beyond. As it passes beyond all discomforts of life and

4420:

Rupert Gethin: "Literally nirvāṇa means 'blowing out' or 'extinguishing', although Buddhist commentarial writings, by a play on words, like to explain it as 'the absence of craving'. But where English translations of Buddhist texts have 'he attains nirvāṇa/parinirvāṇa', the more characteristic Pali

4410:

Buswell: "The Sanskrit term nirvana is an action noun signifying the act and effect of blowing (at something) to put it out, to blow out, or to extinguish, but the noun also signifies the process and outcome of burning out, becoming extinguished, cooling down, and hence, allaying, calming down, and

4234:

The Hinayana path is sometimes equated with the modern day Theravada tradition, a classification which the Theravada-tradition rejects. Walpola Rahula: "We must not confuse Hinayana with Theravada because the terms are not synonymous. Theravada Buddhism went to Sri Lanka during the 3rd Century B.C.

2048:'extinction', this does not mean that it is a kind of annihilation or a state of dormant nonentity, for this contradicts the statements of the Buddha that reject this interpretation. Jayatilleke holds that the early texts clearly proclaim that nothing can be said about the state of the Buddha after 1760:

It is called nibbana (extinction) because it has gone away from (nikkhanta), has escaped from (nissata), is dissociated from, craving, which has acquired in common usage the name ‘fastening (vana)’ because, by ensuring successive becoming, craving serves as a joining together, a binding together, a

1410:

And what, monks, is the Nibbana element with residue remaining? Here, a monk is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through

867:(causality). They saw a problem that considering nirvana as extinction or liberation presupposes a "self" to be extinguished or liberated. However other Buddhist scholars, such as Takasaki Jikidō, disagreed and called the Matsumoto proposal "too far and leaving nothing that can be called Buddhist". 4673:

stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply.

4617:

Walpola Rahula: "An Arahant after his death is often compared to a fire gone out when the supply of wood is over, or to the flame of a lamp gone out when the wick and oil are finished. Here it should be clearly and distinctly understood, without any confusion, that what is compared to a flame or a

1425:

or aggregates are the bundles of firewood that fuel the three fires. The Buddhist practitioner ought to "drop" these bundles, so that the fires are no longer fueled and "blow out". When this is done, the bundles still remain as long as this life continues, but they are no longer "on fire." Collins

4703:

Rupert Gethin: The Mahāyāna sūtras express two basic attitudes towards . The first is that the path of the disciple and the path of the pratyeka-buddha do lead to a kind of awakening, a release from suffering, nirvāna, and as such are real goals. These goals are, however, inferior and should be

4564:

fear are absent from the enlightened mind. Saints in many religious traditions exhibit some or all of these qualities, and ordinary people also possess them to some degree, although imperfectly developed. An enlightened person, however, such as a Buddha or an Arhat, possesses them all completely."

4563:

Damien Keown states: "It is clear that nirvana-in-this-life is a psychological and ethical reality, a transformed state of personality characterized by peace, deep spiritual joy, compassion, and a refined and subtle awareness. Negative mental states and emotions such as doubt, worry, anxiety, and

4430:

Gombrich: "I hope it is not too farfetched to suggest that this may have contributed to an important development in the Mahayana: that it came to separate nirvana from bodhi, 'awakening' to the truth, Enlightenment, and to put a lower value on the former. Originally nirvana and bodhi refer to the

2626:

Absolute truth is the definitive cessation of all activities of speech (vac) and of all thoughts (citta). Activity is bodily action (kayakarman): speech (vac) is that of the voice (vakkarman); thought is that of the mind (manaskarman). If these three (actions) cease definitively, that is absolute

1973:

tradition identifies four progressive stages. The first three lead to favorable rebirths in more pleasant realms of existence, while the last culminates in nirvana as an Arahat who is a fully awakened person. The first three are reborn because they still have some of the fetters, while arhat has

1577:

the end, (the place, state) without corruptions, the truth, the further (shore), the subtle, very hard to see, without decay, firm, not liable to dissolution, incomparable, without differentiation, peaceful, deathless, excellent, auspicious, rest, the destruction of craving, marvellous, without

979:

was said to lead to the extinction of the three fires, and then proceed to the cessation of all discursive thoughts and apperceptions, then ceasing all feelings (happiness and sadness). According to Collins, "the most common thing said about nirvana in Buddhist texts is that it is the ending of

4746:

Rupert Gethin states: "For the Mahayana becoming a Buddha generally involves attaining what is characterized as the 'unestablished' or 'non-abiding' (apratiṣṭhita) nirvāṇa: on the one hand the knowledge of a buddha that sees emptiness, is not 'established' in saṃsāra (by seizing on birth as an

2081:)." Rahula also affirms however that nibbana is not a negative or an annihilation, because there is no self to be annihilated and because 'a negative word does not necessarily indicate a negative state'. Rahula also notes that more positive terms are used to describe nibbana such as "freedom" ( 1690:

describes it in numerous ways, such as immeasurable, superior to everything, as not past, present or future, as neither arisen nor not-arisen and as neither within nor without. Cousins also notes that "suggestively, however, it may be reckoned as nama (name) rather than rupa. This does seem to

1416:

And what, monks, is the Nibbana element without residue remaining? Here, a monk is an arahant ... one completely liberated through final knowledge. For him, here in this very life, all that is felt, not being delighted in, will become cool right here. That, monks, is called the Nibbana element

4750:

Duckworth: The Lesser Vehicle does not result in the practitioner becoming a complete buddha; rather, the aim is to achieve a personal nirvana that is the total extinction of existence. The Great Vehicle, however, does result in becoming a complete buddha. A buddha remains actively engaged in

4735:

The Padmakara Translation Group states: "It is important to realize that the term is understood differently by the different vehicles: the nirvana of the Basic Vehicle, the peace of cessation that an Arhat attains, is very different from a Buddha's "nondwelling" nirvana, the state of perfect

4451:

Paul Williams: "Nirvana is broadly speaking the result of letting-go, letting-go the very forces of craving which power continued experiences of pleasure and inevitably suffering throughout this life, death, rebirth, and redeath. That, in a nutshell, is what nirvana is. It is the complete and

4328:

The option expressed by SN i.13 is the basis for the entire rest of the Visuddhimagga's exposition. It is the very first paragraph of the Visuddhimagga and states: "When a wise man, established well in virtue, develops consciousness and understanding, then as a bhikku ardent and sagacious, he

2047:

Buddhist philosopher, holds that nirvana must be understood by a careful study of the Pali texts. Jayatilleke argues that the Pali works show that nirvana means 'extinction' as well as 'the highest positive experience of happiness'. Jayatilleke writes that despite the definition of nirvana as

1212:

tradition. Schayer argued that the Theravada and Mahayana traditions could be "divergent, but equally reliable records" of a now lost pre-canonical Buddhism. The Mahayana tradition may have preserved some very old, pre-canonical teachings, which was mostly (but not completely) left out of the

590:

is part of an extensive metaphorical structure that was probably established at a very early age in Buddhism. It is "the most common term used by Buddhists to describe a state of freedom from suffering and rebirth," but its etymology may not be conclusive for its meaning. Different Buddhist

751:

as "to blow", giving a meaning of "blowing out" or "quenching". It is seen to refer to both to the act and the effect of blowing (at something) to put it out, but also the process and outcome of burning out, becoming extinguished. The "blowing out" does not mean total annihilation, but the

4400:

Bhikkhu Bodhi: "Etymologically, the word nibbāna — the Pali form of the better known Sanskrit nirvāṇa — is derived from a verb nibbāti meaning "to be blown out" or "to be extinguished." It thus signifies the extinguishing of the worldly "fires" of greed, hatred, and delusion. But the Pali

4370:

Verse 290 of this sutta is translated as: "The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of

4578:

Phillip Moffitt states: "Nibbana literally means "cooled" and is analogous to a fire that's no longer burning. Thus, when there is cessation, your mind no longer burns in response to the arising of pleasant and unpleasant in your life; it isn't reactive or controlled by what you like or

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final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable, still feels pleasure and pain. It is the destruction of lust, hatred, and delusion in him that is called the Nibbana element with residue remaining.

956: 1505:(emptiness or nothingness). Madhyamika Buddhist texts call this as the middle point of all dualities (Middle Way), where all subject-object discrimination and polarities disappear, there is no conventional reality, and the only ultimate reality of emptiness is all that remains. 4684:'O friend, Nirvāṇa is happiness! Nirvāṇa is happiness!' Then Udāyi asked: 'But, friend Sāriputta, what happiness can it be if there is no sensation?' Sāriputta's reply was highly philosophical and beyond ordinary comprehension: "That there is no sensation itself is happiness'." 4503:

or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness, and wisdom. This condition of having extinguished the defilements can be termed 'nirvāṇa with the remainder ' (

5220: 3527:). This doctrine is interpreted in different ways by the different Mahāyāna traditions. According to Reginald Ray, it is "the body of reality itself, without specific, delimited form, wherein the Buddha is identified with the spiritually charged nature of everything that is." 3497:

terms, viewing his visible manifestations as projections from its nirvanic state. According to Etienne Lamotte, Buddhas are always and at all times in nirvana, and their corporeal displays of themselves and their Buddhic careers are ultimately illusory. Lamotte writes of the

1294:. It was not a purely psychological idea, but a concept described in terms of Indian cosmology and a related theory of consciousness. All Indian religions, over time, states Lindtner evolved these ideas, internalizing the state but in different ways because early and later 4452:

permanent cessation of samsara, thence the cessation of all types of suffering, resulting from letting-go the forces which power samsara, due to overcoming ignorance (thence also hatred and delusion, the 'three root poisons') through seeing things the way they really are."

3502:

They are born, reach enlightenment, set turning the Wheel of Dharma, and enter nirvana. However, all this is only illusion: the appearance of a Buddha is the absence of arising, duration and destruction; their nirvana is the fact that they are always and at all times in

2187:). Mahasi also affirms that even though nibbana is the "cessation of mind, matter, and mental formations" and even the cessation of "formless consciousness", it is not nothing, but it is an "absolute reality" and he also affirms that "the peace of nibbana is real." 4421:

or Sanskrit idiom is a simple verb: 'he or she nirvāṇa-s' or more often 'he or she parinirvānṇa-s' (parinibbāyati). What the Pali and Sanskrit expression primarily indicates is the event or process of the extinction of the 'fires' of greed, aversion, and delusion."

4720:

Thubten Thardo (Gareth Sparham) states: "The term "non-abiding nirvāṇa" indicates that a fully awakened buddha is utterly free from saṃsāra, yet due to compassion has not entered into a more restricted form of nirvāṇa that precludes continued activity within the

794:

According to Gombrich, the number of three fires alludes to the three fires which a Brahmin had to keep alight, and thereby symbolise life in the world, as a family-man. The meaning of this metaphor was lost in later Buddhism, and other explanations of the word

3335:

has various aspects: a negative aspect which is free from discrimination that binds one to samsara and positive and dynamic aspects which intuitively cognize the Absolute and give a Buddha "access to the Absolute without yielding efficacy in the relative."

2490:, it is called nirvana. As there is separation (viyoga) from bad odor (durgandha), it is called nirvana. As there is separation from destinies (gati), it is called nirvana. Vana means forest and nir means escape. As it is the escape from the forest of the 2397:(dharma body) is "a luminous, radiant and clear Buddha figure free of all defilements and situated within the body of the meditator." This view has been strongly criticized as "insulting the Buddha’s teaching" and "showing disrespect to the Pali canon" by 2224:"non-manifest" consciousness which is said to be 'luminous'. In one interpretation, the "luminous consciousness" is identical with nibbana. Others disagree, finding it to be not nibbana itself, but instead to be a kind of consciousness accessible only to 899:, freedom of mind; it is the qualified freedom from suffering, attained through the practice of dhyane (meditation, samādhi). Vetter translates this as "release of the heart" which means conquering desire thereby attaining a desire-less state of living. 3872:

According to Gombrich, the use of the term "three fires" alludes to the three fires which a brahmin householder had to keep alight, and tend daily. In later Buddhism, the origin of this metaphor was forgotten, and the term was replaced with "the three

1552:

Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this

5496: 2214:, as well as among some modern Theravada scholars, there are alternative interpretations which differ from the traditional orthodox Theravada view. These interpretations see nibbana as equivalent in some way with either a special kind of mind ( 2911:

held that there were two aspects of a Buddha's attainment: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through his skillful means. For the Mahāsāṃghikas, the historical

4411:

also taming, making docile. Technically, in the religious traditions of India, the term denotes the process of accomplishing and experiencing freedom from the unquenchable thirst of desire and the pains of repeated births, lives, and deaths.

4794:

Rather, one begins abandoning the obstructions to omniscience on the eighth bodhisattva ground, and continues to do so on the ninth and tenth, these three being called the 'three pure grounds" because the afflictive obstructions have been

2547:)." Because the Sarvastivadins held that all dharmas exist in the three times, they saw the destruction of defilements as impossible and thus "the elimination of a defilement is referred to as a ‘separation’ from the series." Soonil adds: 909:

Ceto-vimutti becomes permanent, only with the attainment of pañña-vimutti. According to Gombrich and other scholars, this distinction may be a later development within the canon, reflecting a growing emphasis in earliest Buddhism on

2494:, it is called nirvana. Vana means weaving and nir means negation. As there is no weaving, it is called nirvana. In a way that one with thread can easily be woven while one without that cannot be woven, in that way one with action ( 1773:

is "apprehendable by the means, in other words, by the way that is appropriate to it, ." Buddhaghosa also argues that if nibbana were a mere absence or a nothingness, it would follow that the Buddhist path would be meaningless.

4724:

Erik Pema Kunsang states (based on teachings by Tulku Orgyen Rinpoche and Chokyi Nyima Rinpoche): "The lesser nirvana refers to the liberation from cyclic existence attained by a hinayana practitioner. When referring to a buddha,

3577:

doctrine of an 'essential nature' in every living being is equivalent to 'Self', and it contradicts the "no self" (or no soul, no atman, anatta) doctrines in a vast majority of Buddhist texts, leading scholars to posit that the

4109:

Both the stream-enterer and the once-returner abandon the first three fetters. What distinguishes these stages is that the once-returner additionally attenuates lust, hate and delusion, and will necessarily be reborn only once

1384:, and a "residue of fuel", which however is not "burning". Nirvana-in-this-life is believed to result in a transformed mind with qualities such as happiness, freedom of negative mental states, peacefulness and non-reactiveness. 4287:

In the Paramattha-mañjūsā (the Visuddhimagga commentary), vv. 9-10, it adds the following caveat regarding this option of "insight alone": "The words 'insight alone' are meant to exclude, not virtue, etc., but serenity (i.e.,

4447:

Paul Williams: " means 'extinguishing', as in 'the extinguishing of a flame', and it signifies soteriologically the complete extinguishing of greed, hatred, and fundamentally delusion (i.e. ignorance), the forces which power

4018:

as well as "passages where we have explanations of Nirvana which echo the ideas of the Upanishads regarding the ultimate reality." He also refers to the doctrine of "a consciousness, originally pure, defiled by adventitious

2258:) and radiant, and though it is tangled or "darkened" in samsara, it is not destroyed. This mind is unconditioned, deathless and an independent reality. According to Bua, this mind is impure, but when it is purified of the 2543:) of suffering and the other noble truths." Soonil explains the Sarvastivada view of nirvana as "the perpetual separation of an impure dharma from a series of aggregates through the antidote, ‘acquisition of disjunction’ ( 4766:

Translator Jeffrey Hopkins provides the following analogy:"If you put garlic in a vessel, it deposits some of its odor in the vessel itself; Thus when you seek to clean the vessel, it is necessary to first remove the

1569:

the third noble truth of cessation (associated with nirvana) is defined as: "the fading away without remainder and cessation of that same craving, giving it up, relinquishing it, letting it go, not clinging to it."

2274:, a modern scholar-monk who is widely seen as the most influential authority on Buddhist doctrine in Thailand, has played a prominent role in arguing against the views of Maha Bua, strictly basing his views on the 4390:

Buswell: "It is found in dictionaries as an English word, nirvana, and has acquired a patina that makes many assume its meaning is obvious. Yet, it is a word about which Buddhists themselves have never reached

3023:), a bodhisattva is "able to do nothing more for gods or for men" and therefore he seeks to obtain "wisdom similar to but slightly inferior to that of the Buddhas, which allows him to remain for a long time in 2408:

A related idea, which finds no explicit support in the Pali Canon without interpretation, and is the product of contemporary Theravada practice tradition, despite its absence in the Theravada commentaries and

3186:

school also had a hand in developing this idea, due to their rejection of dualistic concepts which separated samsara and nirvana and their promotion of a form of liberation which was totally without duality.

1701:(unconditioned phenomenon) and they argue that nibbana is unitary (cannot be divided). Unlike other schools, they do not recognize different unconditioned phenomena or different types of nirvana (such as the 2498:) and defilements (klesa) can easily be woven into life and death while an asaiksa who is without any action and defilements cannot be woven into life and death. That is why it is called nirvana. Vana means 1003:) and refers to a condition "where there is no death, because there is also no birth, no coming into existence, nothing made by conditioning, and therefore no time." Nirvana is also called "unconditioned" ( 2986:

Buddhist schools. Mahāyāna Buddhism is a diverse group of various Buddhist traditions and therefore there is no single unified Mahāyāna view on nirvāṇa. However, it is generally believed that remaining in

8094:

Liu, Ming-Wood. The Yogaacaaraa and Maadhyamika Interpretation of the Buddha-nature Concept in Chinese Buddhism, Philosophy East and West, Volume 35, no. 2, April 1985 P.171-192 © by University of Hawaii

4216:

The Tibetan teacher Pabongka Rinpoche presents the path in three levels (or scopes. The first stage indicates a level of understanding or ethical conduct for non-Buddhists, and the second two stages are

1032:

which denies any view about the existence of the Buddha after his final bodily death, all positions (the Buddha exists after death, does not exist, both or neither) are rejected. Likewise, another sutta

4732:

Thrangu Rinpoche states: "The samadhi with the union of samatha and vipasyana fully developed will free one from the bondage of samsara so one attains a state of nonabiding nirvana, which is Buddhahood.

2058:

by means of logic is impossible, the only thing to be done is to explain how to reach it, instead of dwelling on what it "is". Explaining what happens to the Buddha after nibbana is thus said to be an

5850: 2555:), through the power of knowledge that terminates the junction between that defilement and the series of aggregates. By reason of this separation, then, there arises ‘the acquisition of disjunction’ ( 2096:

has defended the traditional Theravada view which sees nirvana as "a reality transcendent to the entire world of mundane experience, a reality transcendent to all the realms of phenomenal existence."

1781:

extending often over a number of years. To be committed to this path already requires that a seed of wisdom is present in the individual. This wisdom becomes manifest in the experience of awakening (

3132:

in order to help sentient beings, while still being in a kind of nirvana. The Mahāyāna path is thus said to aim at a further realization, namely an active Buddhahood that does not dwell in a static

5736: 5734: 2171:)" and "the complete annihilation of the three cycles of defilement, action, and result of action, which all go to create mind and matter, volitional activities, etc." He further states that for 2613:

Thus for the Sautrantikas, nirvana was simply the "non-arising of further latent defilement when all latent defilements that have been produced have already been extinguished." Meanwhile, the

8085:

Hurley, Scott, The doctrinal transformation of twentieth-century Chinese Buddhism: Master Yinshun’s interpretation of the tathagatagarbha doctrine, Contemporary Buddhism, Vol. 5, No. 1, 2004.

4747:

individual being, for example), on the other hand the great compassion of a buddha prevents the complete turning away from saṃsāra. So ultimately he abides neither in saṃsāra nor in nirvāṇa."

3169:

is "a nirvana that is not permanently established in, or bound to, any one realm or sphere of activity". This is contrasted with a kind of nirvana which is "permanently established or fixed (

9454: 4355:

translate SN i.53 as: "He who is possessed of constant virtue, who has understanding, and is concentrated, who is strenuous and diligent as well, will cross the flood so difficult to cross.

1327:

that the Buddha held this view, at best it only shows that "some of the early Buddhists were influenced by their Brahminic peers". Wynne concludes that the Buddha rejected the views of the

859:(not atman). Swanson stated that some Buddhism scholars questioned whether 'blowing out' and 'extinction' etymologies are consistent with the core doctrines of Buddhism, particularly about 3712:, the nature of phenomena, or a nonimplicative negation). Then there are those who see it as the non-dual union of the mind's unconditioned emptiness and conditioned lucidity (the view of 1318:, who tried to harmonize these different ideas. According to Lindtner, this lead him to taking a "paradoxical" stance, for instance regarding nirvana, rejecting any positive description. 1223:

had similar ideas about nirvana, citing sources which speak of an eternal and "invisible infinite consciousness, which shines everywhere" as point to the view that nirvana is a kind of

9253: 4788:, one cannot begin to remove the obstructions to omniscience. Since this is the case, a practitioner cannot begin overcoming the obstructions to omniscience on any of the seven first 9202: 3770:"O good man! What has cut away defilement is no Nirvana. What calls forth no defilement is Nirvana. O good man! The All-Buddha-Tathagata calls forth no defilement. This is Nirvana. 3907:

or aggregates are the bundles of firewood that fuel the three fires. The Buddhist practitioner ought to "drop" these bundles, so that the fires are no longer fueled and "blow out".

4472:

Donald Lopez states: "Two types of nirvana are described. The first is called 'nirvana with remainder.' The second type is called 'nirvana without remainder', or final nirvana."

4319:

Verse 262 of this sutta is translated as: "Action, clear-knowing, & mental qualities, virtue, the highest life: through this are mortals purified, not through clan or wealth.

4560:

Walpola Rahula states: "He who has realized the Truth, Nirvāṇa, is (...) joyful, exultant, enjoying the pure life, his faculties pleased, free from anxiety, serene and peaceful."

2571:) which perpetually protects a series of dharmas from defilements in the past, present and future. Their interpretation of nirvana became an issue of debate between them and the 2428:. Brahmāli concludes that the "most reasonable interpretation" of final nibbāna is "no more than the cessation of the five khandhas." Brahmāli also notes that there is a kind of 504:

has commonly been interpreted as the extinction of the "three fires" (in analogy to, but rejecting, the three sacrificial fires of the Vedic ritual), or "three poisons", greed (

3985:) do condition here each other (verse 2 & 3). In verse 21 and 22, it is stated that consciousness comes into the mother's womb, and finds a resting place in mind-and-body. 3446:

will still have certain subtle obscurations that prevent the arhat from realizing complete omniscience. When these final obscurations are removed, the practitioner will attain

2991:

in order to help other beings is a noble goal for a Mahāyānist. According to Paul Williams, there are at least two conflicting models on the bodhisattva's attitude to nirvāṇa.

3768:"O good man! Va means "is". What is not "is" is Nirvana. Va means harmony. What has nothing to be harmonised is Nirvana. Va means suffering. What has no suffering is Nirvana. 986:)." According to Collins, the term is also widely used as a verb, one therefore "nirvanizes." A synonym widely used for nirvana in early texts is "deathless" or "deathfree" ( 2179:) since there is ultimately no individual to be annihilated. Mahasi further notes that "feeling ceases with the parinibbāna of the Arahant" and also that "the cessation of 1810:). According to Dhammapala, nibbana is an objective reality which is the opposite of samsara. Nibbana has its own nature (sabhava) which is unlike all conditioned phenomena. 1072:, one remains bound in saṃsāra, the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna, deliverance from the cycle of birth and death." 8998: 4604:

Walpola Rahula: "Now another question arises: What happens to the Buddha or an Arahant after his death, parinirvāṇa? This comes under the category of unanswered questions (

1712:

As noted by Thiện Châu, the Theravadins and the Pudgalavadins "remained strictly faithful to the letter of the sutras" and thus held that nirvana is the only unconditioned

3573:, at its earliest probably appeared about the later part of the 3rd century CE, and is verifiable in Chinese translations of 1st millennium CE. Most scholars consider the 4729:

is the great nondwelling state of enlightenment which falls neither into the extreme of samsaric existence nor into the passive state of cessation attained by an arhant."

4257:

The names of the founders of Hindu philosophy, along with Rishaba of Jainism, as well as Shiva and Vishnu, are found in the Chinese versions of the Mahaparinirvana Sutra.

4739:

Peter Harvey states: "An advanced Bodhisattva who has experienced Nirvana does not rest content with this. He turns again to samsara in the service of others, which the

905:, freedom through understanding (prajña); it is the final release from suffering and the end of rebirth, attained through the practice of insight meditation (vipassanā). 4835:

Robert Sharf notices that "experience" is a typical modern, western word. In the 19th century, "experience" came to be seen as a means to "prove" religious "realities".

1193:

tradition, liberated beings abide in an actual realm (loka) or abode (sila) associated with nirvana. Some scholars have argued that early Buddhism held a similar view.

1380:), "nirvana with remainder", "nirvana with residue." Nirvana is attained during one's life, when the fires are extinguished. There is still the "residue" of the five 3107:) schools which are said to only work towards their own personal liberation. From this perspective, the hinayana path only leads to one's own liberation, either as 451:) is the extinguishing of the passions, the "blowing out" or "quenching" of the activity of the grasping mind and its related unease. Nirvana is the goal of many 4814:

Vetter, Gombrich, and Bronkhorst, among others, notes that the emphasis on "liberating insight" is a later development. In the earliest Buddhism, the practice of

2890:

to be born into the world and thus when they die and enter nirvana, this is only a fiction. In reality, the Buddha remains in the form of a body of enjoyment (

8210: 1534:

view and its metaphors. While in Vedic religion, the fire is seen as a metaphor for the good and for life, Buddhist thought uses the metaphor of fire for the

3030:

The second model is one which does not teach that one must postpone nirvāṇa. This model eventually developed a comprehensive theory of nirvāṇa taught by the

7847:

McClintock, Sara L. Omniscience and the Rhetoric of Reason: Santaraksita and Kamalasila on Rationality, Argumentation, and Religious Authority, 2010, p. 37.

3927:"Calming of all conditioned things, giving up of all defilements, extinction of "thirst", detachment, cessation, Nibbāna." (Saṃyutta-nikāya I (PTS), p. 136) 3331:

According to Sponberg, in Yogacara, the Buddha's special wisdom that allows participation in both nirvana and samsara, termed non-discriminating cognition (

3101:, the ‘localized’, lesser nirvana. According to the classic Indian theory, this lesser, abiding nirvana is achieved by followers of the "inferior" vehicle ( 1041:

saying that asking the question "is there anything else?" after the physical death of someone who has attained nirvana is conceptualizing or proliferating (

4062:

According to Peter Harvey, the Theravada-tradition tends to minimize mystical tendencies, but there is also a tendency to stress the complete otherness of

10845: 4865:

Gethin footnote: Also Śrīmālādevī 78–94; and Lankāvatāra Sūtra 63; cf. Herbert V. Guenther (trans.), The Jewel Ornament of Liberation (London, 1970), 4–6.

3732:

as a kind of Absolute which "is empty of adventitious defilements which are intrinsically other than it, but is not empty of its own inherent existence".

1522:

Just as an oil-lamp burns because of oil and wick, but when the oil and wick are exhausted, and no others are supplied, it goes out through lack of fuel (

1108:). In later Buddhism, dhyana practice was deemed sufficient only for the extinguishing of passion and hatred, while delusion was extinguished by insight. 703:

The ideas of spiritual liberation using different terminology, is found in ancient texts of non-Buddhist Indian traditions, such as in verse 4.4.6 of the

4669:

Even so any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a

2622:) realm where no compounded things exist, and it is also beyond reasoning and expression. One of the few surviving Pudgalavada texts defines nirvana as: 11760: 10235: 4743:

calls his 'non-abiding' (apratiṣṭhita) Nirvana, not clinging either to samsara or to Nirvana as something supposedly separate from this (Nagao, 1991)."

428: 75: 1526:), so the monk … knows that after the break-up of his body, when further life is exhausted, all feelings which are rejoiced in here will become cool. 3281:

In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (

9653: 5233:

means "to blow out" or "to extinguish, " not transitively, but as a fire ceases to draw. Deprived of fuel, the fire goes out, and this is nirvana..

3198:

seems to be a Yogacara innovation. According to Gadjin Nagao, the term is likely to be an innovation of the Yogacaras, and possibly of the scholar

2467:

schools gave different meaning and interpretations of the term, moving away from the original metaphor of the extinction of the "three fires". The

9473: 3936:: "Where there is nothing; where naught is grasped, there is the Isle of No-Beyond. Nirvāṇa do I call it—the utter extinction of aging and dying." 696:, the Buddhists, and certain Hindu traditions, and the term may have been imported into Buddhism with much of its semantic range from these other 11764: 2266:

also publicly argued (in a newspaper in 1972) that one could meet with and discuss the teachings with arahants and Buddhas of the past (and that

1217:, who saw the early Buddhist view of nirvana as being similar (but not the same) as some Brahamanical views of an eternal and absolute reality. 1026:

about the metaphysical nature of nirvana, since they seem to hold that metaphysical speculation is an obstacle to the goal. Kasulis mentions the

6485:"(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon." 4119:

A number of the suttas referenced below as well as Buddhaghosa himself refer not explicitly to nirvana but to "the path of purification" (Pali:

3782: 3752: 11988: 9035:

Arahattamagga, Arahattaphala: the Path to Arahantship – A Compilation of Venerable Acariya Maha Boowa's Dhamma Talks about His Path of Practice

1213:

Theravada canon. Schayer saw nirvana as an immortal, deathless sphere, and as a transmundane reality. Schayer's position was also defended by

9268: 3182:

absolutist non-dual Mahayana perspective that did not see an ultimate distinction between samsara and nirvana. Sponberg also notes that the

1488:

means there is no abiding self or soul in any being or a permanent essence in any thing. This interpretation asserts that all reality is of

918:; it may also reflect a successful assimilation of non-Buddhist meditation practices in ancient India into the Buddhist canon. According to 767:, "to blow out", has commonly been interpreted as the extinction of the "three fires", or "three poisons", namely of passion or sensuality ( 10205: 9235: 8713:

Gregory, Peter N. (1991), "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind", in Peter N. Gregory (ed.),

13590: 12743: 4916:

Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.

5505:, pp. 123–124, Swanson cites Matsumoto Shiro (1989), Engi to ku-Nyoraizo shiso hihan , Tokyo Daizo Shuppan, pages 191-192, 195–219. 1227:. A similar view was defended by M. Falk, who held that the nirvanic element, as an "essence" or pure consciousness, is immanent within 10313: 9871: 9033: 4645:

teaches that to state that a person who attains nirvana "does not exist" after death is not the correct view; the correct view is that

369: 10048: 3559:

suggest, states Paul Williams, that 'all sentient beings contain a Tathagata' as their 'essence, core or essential inner nature'. The

572:, as the quenching of the burning mind, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is 10070: 9818: 9021: 4074:

provides good grounds for this minimalistic approach, bit it also contains material suggestive of a Vijnavada-type interpretation of

2486:(klesanirodha), it is called nirvana. As it is the extinction of the triple fires, it is called nirvana. As it is the tranquility of 2077:)", "the abandoning and destruction of desire and craving for these five aggregates of attachment", and "the extinction of "thirst" ( 724: 13685: 1098:

According to Collins, nirvana is associated with a meditative attainment called the 'Cessation of Perception/Ideation and Feeling' (

13971: 9981: 4533:

Damien Keown: "Nirvana involves a radically transformed state of consciousness which is free of the obsession with 'me and mine'."

12580: 12032: 9602: 7830:

Suguro, Shinjo; Nichiren Buddhist International Center, trans. (1998), Introduction to the Lotus Sutra, Jain Publishing Company,

591:

traditions have interpreted the concept in different ways, without reaching consensus over its meaning. Various etymologies are:

12235: 10215: 9698: 7984:, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on 4455:

Donald Lopez: " is used to refer to the extinction of desire, hatred, and ignorance and, ultimately, of suffering and rebirth."

3582:

were written to promote Buddhism to non-Buddhists. The Mahāyāna tradition thus often discusses nirvana with its concept of the

1548:. The fire sermon describes the end of the "fires" with a refrain which is used throughout the early texts to describe nibbana: 7992:

and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous."

4079: 4049:

as "the highest happiness", an enduring happiness qualitatively different from the limited, transitory happiness derived from

2998:

and it states that a bodhisattva postpones their nirvāṇa until they have saved numerous sentient beings, then, after reaching

2866:

was fundamentally inferior to that of the Buddhas. Regarding the nirvana reached by the Buddha, they held that his longevity (

1496:. In Buddhist thought, this must be overcome, states Martin Southwold, through "the realization of anatta, which is nirvana". 1282:

According to Christian Lindtner, the original and early Buddhist concepts of nirvana were similar to those found in competing

13950: 9467: 9015: 8897: 8820: 8754: 8733: 8518: 8508: 8487: 8466: 8428: 8188: 7961: 7895: 7779: 6542: 6515: 6474: 6449: 6429: 5470: 5336: 5141: 5120: 5099: 5054: 4909: 3886:, the great Theravada commentator, ignored the original etymological meaning of the word, and presented an interpretation of 2020:

lead, if developed, to the level of non-returning. At that point of contemplation, which is reached through a progression of

9585: 8831: 2305:". Citing another passage from the canon which mentions a "consciousness that is signless, boundless, all-luminous" (called 10398: 10240: 4483:, the result of past grasping, still remain for him; the second is described as 'without remainder of what is grasped at' ( 3629:

and as a non implicative negation (a negation which leaves nothing un-negated). According to Karl Brunnholzl, early Indian

3586:, the innate presence of Buddhahood. According to Alex Wayman, Buddha nature has its roots in the idea of an innately pure 1777:

According to Buddhaghosa, nibbāna is achieved after a long process of committed application to the path of purification, a

1761:

lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of being.

7749:

Sponberg, Alan, Dynamic liberation in Yogacara Buddhism, The Journal of the International Association of Buddhist Studies.

7123: 4458:

Damien Keown states: "When the flame of craving is extinguished, rebirth ceases, and an enlightened person is not reborn."

1460:." Rahula's view, states Gombrich, is not accurate summary of the Buddhist thought, and mirrors the Upanishadic thought. 12575: 8681:], Symposien zur Buddhismusforschung (in German), vol. IV, Gottingen: Vandenhoeck and Ruprecht, pp. 237–259 4179:

These four stages are: Stream-enterer (Sotapanna), Once returner (Sakadagami), Non-returner (Anagami), Worthy one (Arhat)

2239:

taught an idea called "original mind" which when perfected is said to exist as a separate reality from the world and the

2958:, all dharmas are conventional and thus unreal (even the absolute was held to be contingent or dependent) while for the 2843:(person) cannot actually be said to be existent nor non-existent and it is neither the same nor different than nirvana. 2103:

has taken a different position, he argues that the Buddha's "main philosophical insight" is the principle of causality (

12472: 12022: 10117: 9121: 8620: 8408: 3766:"O good man! The disciples of Uluka and Kapila say: "Va means characterisitic". "Characteristiclessness" is Nirvana." 1787:). Attaining nibbāna, in either the current or some future birth, depends on effort, and is not pre-determined. In the 1235:, which is gained by the enlightened. This nirvanic element, as an "essence" or pure consciousness, is immanent within 932:(highest liberation) is also widely used in the early Buddhist texts to refer to liberation from the cycle of rebirth. 7856:

Jeffery Hopkins (author). "The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace." Snow Lion Publications.

3364:

is taught as a skillful means by the Buddha in order to help beings of lesser capacities; ultimately, the highest and

3038:, which states there are at least two kinds of nirvāṇa, the nirvāṇa of an arhat and a superior type of nirvāṇa called 1142:

has defended the idea that nirvana in the Pali suttas refers to a kind of transformed and transcendent consciousness (

815:

Later exegetical works developed a whole new set of folk etymological definitions of the word nirvana, using the root

10318: 9408: 9369: 9146: 9102: 9046: 8841: 8800: 8599: 8560: 8390: 8285: 819:

to refer to "to blow", but re-parsing the word to roots that mean "weaving, sewing", "desire" and "forest or woods."

631:

is then explained to mean a state of "without desire, without love, without wish" and one without craving or thirst (

12565: 9359: 12250: 11995: 1010:

Thomas Kasulis notes that in the early texts, nirvana is often described in negative terms, including “cessation” (

13151: 3660:

was just a way to refer to emptiness or whether it referred to some kind of mind or consciousness also resumed in

12736: 12642: 12632: 10461: 6710: 5592:

Anālayo, From Craving to Liberation – Excursions into the Thought-world of the Pāli Discourses (1), 2009, p. 151.

3717: 847:

should be considered not as nir√vā, but as nir√vŗ, to "uncover". According to Matsumoto, the original meaning of

12791: 9889: 3786:, the Buddha speak of four attributes which make up nirvana. Writing on this Mahayana understanding of nirvana, 1274:, but it provides one with firm ground under one’s feet, it is dhruva; once there one will not slip back, it is 13083: 12587: 12240: 12042: 11933: 11878: 10451: 7835: 3220: 1314:. According to Lindtner, the existence of multiple, and contradicting ideas, is also reflected in the works of 251: 4551:

Bhikkhu Bodhi states: "The state of perfect peace that comes when craving is eliminated is Nibbāna (nirvāṇa)."

3056: 1242:

A similar view is also defended by Christian Lindtner, who argues that in pre-canonical Buddhism, nirvana is:

13976: 13785: 12557: 12255: 11938: 10230: 10063: 2352: 1027: 3215: 1974:

abandoned all ten fetters and, upon death will never be reborn in any realm or world, having wholly escaped

13885: 13484: 12140: 12012: 11983: 11685: 8304: 4770: 2605:) that have already been produced are extinguished, non-arising of further such by the power of knowledge ( 2436:

nibbana itself), this meditation is what is being referred to by terms such as non-manifest consciousness (

1964: 1306:, but Buddhism did not. In this view, the canonical Buddhist views on nirvana was a reaction against early 665:

has been metaphorically explained by Buddhist scholars as referring to the "forest of defilements", or the

9766: 8370:

When the Clouds Part, The 'Uttaratantra' and Its Meditative Tradition as a Bridge between Sutra and Tantra

4475:

Peter Harvey states: "The first aspect of Nibbana is described as 'with remainder of what is grasped at' (

3833: 2534: 11831: 11740: 11210: 10855: 10368: 10263: 9967: 8764:

Harvey, Peter (1989), "Consciousness Mysticism in the Discourses of the Buddha", in Werner, Karel (ed.),

3543: 2336: 1564: 13364: 11375: 4554:

Joseph Goldstein states: "It is also described as the deathless, absolute peace, freedom, and so forth."

13454: 13349: 12729: 12680: 12160: 11636: 11122: 10245: 10078: 9907: 4329:

succeeds in disentangling this tangle. In the Visuddhimagga, Ch. I, verse 2, Buddhaghosa comments that

3668:

and Ratnamati supporting the idea that it was an eternal non-dual mind, while Chinese Madhyamikas like

2119:" (un-compounded, not-put together) there is no statement in the early texts which say that nirvana is 1079:. According to Donald Swearer, the journey to nirvana is not a journey to a "separate reality" (contra 1075:

Gethin notes that nirvana "is not a 'thing' but an event or experience" that frees one from rebirth in

13309: 11570: 8589: 8550: 8144:

Kosho Yamamoto (1973), The Mahayana Mahaparinirvana Sutra, Taisho Tripitaka Vol. 12, No. 374, page 346

3344:

Most sutras of the Mahāyāna tradition, states Jan Nattier, present three alternate goals of the path:

892:(Pali), "release, deliverance from suffering". In the Pali-canon two kinds of vimutti are discerned: 17: 13630: 13216: 12786: 12570: 12383: 12373: 12245: 11228: 10808: 10569: 10544: 9857: 9752: 9728: 9094: 9075:. Translated by U Htin Fatt. Rangoon: Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee. 8382: 6705: 4557:

Lama Surya Das states: "Nirvana is inconceivable inner peace, the cessation of craving and clinging."

4190: 3822: 3226: 2424:, Ajahn Brahmāli, has recently written against all of these views, drawing on a careful study of the 1332: 1205: 1080: 10594: 3024: 2339:, there is also a trend in modern Thai Theravada that argues that "nirvana is indeed the true Self ( 1639:(phenomenon, event) which is "transmundane", and which is beyond our normal dualistic conceptions. 827: 528: 465: 225: 13270: 13253: 12850: 12675: 12027: 11841: 11819: 11812: 11715: 11248: 10868: 10684: 10629: 10250: 10056: 9843: 9527: 9000:

New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke

5824:

Loy, David R. A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World, p. 16.

4667:

consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound).

2816: 2523:, extinction through knowledge was equivalent to nirvana, and was defined by its intrinsic nature ( 2487: 2059: 1820: 1043: 964: 704: 129: 35: 13314: 9785: 4874:

Gethin footnote: On the notion of 'skill in means' see Michael Pye, Skilful Means (London, 1978);

4282: 3202:(fl. 4th century CE). Sponberg states that this doctrine presents a "Soteriological Innovation in 1691:

suggest some element of underlying idealism of the kind which emerges later in the vijñanavada."

1682:

as that reality which is a sphere of experience unproduced by any cause or condition according to

1674: 799:

were sought. Not only passion, hatred and delusion were to be extinguished, but also all cankers (

13530: 13510: 13200: 12892: 12612: 12592: 11923: 11903: 11660: 11390: 10634: 4207:" present within all people, be they corrupt or pure, whether or not it itself is pure or impure. 3930:"O Rādha, the extinction of 'thirst' (Taṇhakkhayo) is Nibbāna." (Saṃyutta-nikāya I (PTS), p. 190) 3787: 2325: 1139: 9992: 9987:

Kawamura, Bodhisattva Doctrine in Buddhism, Wilfrid Laurier University Press, 1981, pp. 11.

9800: 9552: 8935: 3521:. In Mahāyāna, this eventually developed into the doctrine of the "Three Bodies" of the Buddha ( 1624: 1231:. M. Falk argues that the early Buddhist view of nirvana is that it is an "abode" or "place" of 13810: 13775: 13211: 12936: 12622: 12462: 12130: 12100: 11873: 11824: 11665: 11613: 11608: 11370: 11191: 11088: 10840: 10835: 10584: 9136: 7200:

Seeger, Martin, Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism.

4365: 3287: 3162:), and is therefore different than the nirvana of arhats, who have eradicated only the former. 3097:("non-abiding", non-localized", "non-fixed") to be the highest nirvana, and more profound than 2930: 2104: 2024:, if the meditator realizes that even that state is constructed and therefore impermanent, the 1489: 1232: 1197: 1121: 13227: 10952: 9964:, "Mindfulness, Bliss, and Beyond: A Meditator's Handbook" (Wisdom Publications 2006) Part II. 9739: 6645: 6507: 6502:

Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism

4314: 3650: 2001:). Thereafter the monastic practice aims at eliminating the ten fetters that lead to rebirth. 12988: 12627: 12597: 12178: 12110: 11943: 11858: 11853: 11777: 11772: 11690: 10220: 6439: 4899: 4649:

is outside of all conceivable experience. The only accurate statement that can be made about

3799: 3747: 3508: 3208: 3191: 2947: 2926: 2908: 2859: 2773: 2511:

school held that there were two kinds of nirodha (extinction), extinction without knowledge (

2483: 2421: 2292: 2259: 2232: 1307: 1224: 409: 229: 11243: 9713: 9639: 9303:

Swanson, Paul L. (1997), "Zen is not Buddhism, Recent Japanese Critiques of Buddha-Nature",

9052: 8456: 4530:: "free from all 'complexes' and obsessions, the worries and troubles that torment others." 3511:, where the historical person, Gautama Buddha, was one of these transformation bodies (Skt. 2017: 976: 13374: 12650: 12617: 12602: 12120: 12017: 11963: 11848: 11787: 11755: 11750: 11735: 11720: 11710: 11675: 11588: 11280: 11203: 10506: 10446: 10195: 10162: 10112: 10043: 3478: 2432:

that is attainable only by the awakened and is based on their knowledge of nibbana (but is

2211: 2070: 1545: 1518:

A commonly used metaphor for nirvana is that of a flame which goes out due to lack of fuel:

1453: 1278:. As opposed to this world, it is a pleasant place to be in, it is sukha, things work well. 1152:). According to Harvey this nirvanic consciousness is said to be "objectless", "infinite" ( 1023: 972: 490: 397: 13030: 12490: 11105: 10974: 10900: 10776: 10514: 9826: 4792:, which are called "impure" because one still has afflictive obstructions to be abandoned. 2551:

That is to say, the acquisition of the defilement is negated, or technically ‘disjoined’ (

1668:)? It is the cessation of passion, the cessation of hatred and the cessation of delusion. 1573:

Steven Collins lists some examples of synonyms used throughout the Pali texts for Nirvana:

1120:

held a different view of nirvana. According to this tradition of scholarship, the view of

1103: 787: 547:(emptiness) states though this is hotly contested by other scholars and practicing monks. 8: 13720: 13660: 13434: 13008: 12932: 12766: 12457: 12336: 12170: 12145: 12135: 12095: 12072: 11955: 11928: 11888: 11807: 11797: 11725: 11652: 11083: 10940: 10721: 10699: 10651: 10471: 10271: 10127: 10107: 9082:

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

8356: 7124:"A Review of The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism" 2955: 2943: 2380: 2127:). He thus argues that "nirvana is a state where there is 'natural or causal happening' ( 673:

then means "escape from the aggregates", or to be "free from that forest of defilements".

383: 169: 13595: 13329: 12855: 10431: 10358: 3418: 2898:) adapted to the different needs of beings in order to teach them through clever means ( 2346: 2340: 1303: 13234: 13045: 12875: 12520: 12425: 12267: 12230: 12225: 12155: 12105: 12052: 12047: 11918: 11913: 11908: 11898: 11883: 11868: 11863: 11802: 11782: 11745: 11670: 11475: 11176: 11100: 10978: 10920: 10761: 10661: 10589: 10564: 10210: 10140: 10014: 8957: 8581:

A Torch Lighting the Way to Freedom: Complete Instructions on the Preliminary Practices

6796: 5536: 4785: 3595: 3431: 3269: 2575:

school. For the Sautrantikas, nirvana "was not a real existent but a mere designation (

2499: 2317: 2313: 2066: 1354: 1351: 1214: 950: 946: 281: 13575: 13245: 13078: 12319: 9041:. Translated by Bhikkhu Silaratano. Thailand: Silpa Siam Packaging & Printing Co. 8632:

Lexicon Boeddhisme. Wijsbegeerte, religie, psychologie, mystiek, cultuur en literatuur

4006:

According to Alexander Wynne, Schayer:"referred to passages in which "consciousness" (

3093:

view posits that there are at least two types of nirvana, holding that what is called

3027:

in order to dedicate himself to salvific activity by many and varied skillful means."

3007: 1346: 1060: 13625: 13605: 13560: 13429: 13206: 13182: 13175: 12752: 12698: 12660: 12356: 12341: 12304: 12289: 12062: 11978: 11893: 11730: 11695: 11680: 11407: 11397: 11078: 10925: 10910: 10781: 10704: 10624: 10559: 10491: 10378: 10135: 10018: 9944: 9677: 9463: 9404: 9365: 9142: 9113:

Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment

9098: 9042: 9011: 8961: 8893: 8837: 8816: 8796: 8750: 8729: 8616: 8595: 8556: 8504: 8483: 8462: 8424: 8404: 8386: 8281: 8184: 8159: 7957: 7891: 7831: 7775: 7633: 7631: 7629: 7135: 6538: 6511: 6500: 6470: 6445: 6425: 5466: 5332: 5137: 5116: 5095: 5050: 4905: 3750:

using positive language. Kosho Yamamoto translates the explanation of nirvana in the

3397: 2495: 2040: 2025: 1557: 1493: 840: 532:, the perpetual grasping activity of the mind, or the cycle of rebirth, is attained. 476: 187: 13890: 12925: 11642: 10436: 10336: 9692: 7758:

Nagao, Gadjin, M. Madhyamika and Yogacara: A Study of Mahayana Philosophies, p. 223.

7174:

Ajahn Maha Boowa, ‘Straight From the Heart’, pp 139-140, (Thanissaro Bhikkhu trans.)

3299:

The bodhisattva dwells in this revolution of the base as if in an immaterial realm (

3154:

is said to be reached when bodhisattvas eradicate both the afflictive obstructions (

2933:) can reach nirvana, not samadhi. Bareau notes that this might be the source of the 2563:), which henceforward prevents the junction between the defilement and this series. 13830: 13464: 13399: 13187: 13121: 13050: 12831: 12823: 12346: 12299: 12294: 12150: 12115: 12090: 12085: 11836: 11792: 11705: 11380: 11036: 11029: 10813: 10803: 10689: 10353: 10225: 10004: 9970:, "Nibbana – The Mind Stilled (Vol. I-VII)" (Dharma Grantha Mudrana Bharaya, 2012). 9312: 9225: 9217: 8977: 8947: 8666: 8344: 7584: 7512:

The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory.

5806: 5208: 4789: 4127:

should be understood as nibbana, which being devoid of all stains, is utterly pure"

3695: 3661: 2962:

branch, worldly dharmas are unreal but supramundane dharmas like nirvana are real.

2309:) they state that this "must mean a knowing of a primordial, transcendent nature." 2296: 2100: 1824: 1778: 1133: 1095:

view of early Buddhism is seen as a reaction to earlier Indic metaphysical views.

1034: 343: 327: 311: 143: 117: 103: 13409: 11425: 9625: 8697:

How Buddhism Began. The conditioned genesis of the early teachings. Second edition

7626: 7621:

The Treatise on the Great Virtue of Wisdom of Nagarjuna - Mahāprajñāpāramitāśāstra

3746:

genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of

3190:

Though the idea that Buddhas remain active in the world can be traced back to the

3017:

notes that this text also supports the idea that after entering complete nirvāṇa (

2959: 2583:)." It is something merely spoken of conventionally, without an intrinsic nature ( 1769:

is a kind of non-existence or an absence (of the five aggregates). He argues that

1492:

and a worldly construction of each human mind, therefore ultimately a delusion or

756:

can also be used as a verb: "he or she nirvāṇa-s," or "he or she parinirvānṇa-s" (

13780: 13650: 13525: 13424: 13100: 13018: 12993: 12915: 12710: 12655: 12607: 12535: 12405: 12203: 12183: 12125: 12037: 11700: 11598: 11445: 11181: 11164: 11149: 11127: 10679: 10549: 10383: 10363: 9702: 9589: 9580: 9487: 9398: 9351:

The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Mediation

8887: 8810: 8744: 8723: 8610: 8498: 8477: 8418: 8178: 7951: 7885: 7769: 7694: 6532: 6464: 6419: 5725: 5326: 5131: 5110: 5089: 5044: 4346: 4156: 4092: 4010:) seems to be the ultimate reality or substratum (e.g. A I.10) 14 as well as the 3940: 3003: 2398: 2379:) perspective is what makes Buddhism unique. Fifty years after this dispute, the 2365: 2271: 919: 781: 769: 646:

is then explained as abandoning the desire which weaves together life after life.

518: 506: 239: 13870: 12941: 11455: 10609: 10599: 8278:

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

7658: 6628: 6626: 6361: 6359: 6357: 6355: 6243: 6241: 3854: 3646: 3626: 3206:

Buddhism" which can be found mainly in works of the Yogacara school such as the

2855: 2190: 1438:

while nirvana after death is also referred to as the nirvana of the Aggregates,

405: 30:

This article is about the concept in Buddhism. For its wider religious use, see

13855: 13805: 13795: 13444: 13339: 13221: 13164: 13134: 13003: 12776: 12665: 12368: 12218: 12000: 11580: 11560: 11480: 11169: 11159: 11093: 10930: 10416: 10279: 8335:

Brahmāli, Bhikkhu (2009). "What the Nikāyas Say and Do not Say about Nibbāna".

7143: 6258: 6256: 4527: 3653:

considered it "equivalent to naturally luminous mind, nondual self-awareness."

3515:), while the essential Buddha is equated with the transcendental Buddha called 3443: 3349: 3112: 2934: 2913: 2355:

published a book of essays in 1939 arguing that while the conditioned world is

2267: 2263: 2236: 2154: 1595: 1587: 1358: 1321:

Referring to this view, Alexander Wynne holds that there is no evidence in the

554:

literally "nirvana with a remainder", attained and maintained during life, and

456: 213: 13840: 13025: 12956: 9786:"Brahma-nimantanika Sutta: The Brahma Invitation, "Translator's Introduction"" 8981: 6304: 6099: 3127: 2988: 2665: 2572: 1283: 1236: 1228: 1190: 1076: 1055: 715:

sense of "blown out, extinguished" state of liberation does not appear in the

13965: 13304: 13277: 13140: 13127: 13114: 13068: 13013: 12435: 12284: 11593: 11495: 11353: 11154: 11132: 11068: 10739: 10534: 10529: 10421: 10090: 10009: 9973: 9769:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org. 9221: 8952: 8670: 8533:

Routledge Encyclopedia of Philosophy. Volume 7: Nihilism to Quantum Mechanics

8163: 7619:

Etienne Lamotte (French trans.); Karma Migme Chodron (English trans.) (2001)

7139: 7119: 6623: 6352: 6238: 5851:

The Question of Primitive Buddhism in the Closing works of Stanislaw Schayer.

4317:. Translated by Acharya Buddharakkhita. 2003 – via accesstoinsight.org. 4285:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org. 4204: 3609: 3601: 3587: 3561: 3536: 3416:

advances through a progression of ten stages, referred to as the bodhisattva

2447: 2312:

A related view of nibbana has been defended by the American Thai forest monk

2301: 2284: 2253: 2215: 2093: 1748: 1713: 1683: 1535: 1394:), "nirvana without remainder," "nirvana without residue". This is the final 1175: 1065: 357: 295: 12882: 10893: 10883: 10255: 10025:

Yogi Kanna, "Nirvana: Absolute Freedom" (Kamath Publishing; 2011) 198 pages.

9316: 9127: 8583:, Translated by the Padmakara Translation Group (Kindle ed.), Shambhala 7648: 7646: 6843: 6253: 4071: 3517: 3142: 3137: 2275: 2270:

had done so) therefore positing that nibbana is a kind of higher existence.

1799: 13850: 13750: 13735: 13469: 13299: 13107: 13040: 12920: 12900: 12781: 12525: 12510: 12480: 12430: 12420: 12262: 12057: 11550: 11385: 11263: 11051: 11046: 10873: 10744: 10619: 10080: 8793:

The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism

8688:

Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo

8630:

Fischer-Schreiber, Ingrid; Ehrhard, Franz-Karl; Diener, Michael S. (2008),

7881: 6800: 5794: 5008: 5006: 5004: 5002: 3791: 3642: 3108: 3051: 3012: 2656: 2508: 2468: 1895: 1721: 1591: 1323: 1220: 1144: 481: 265: 12870: 11308: 11293: 11253: 10950: 10614: 10190: 8348: 5430: 4350: 2954:) and devoid of any real substance. According to Nalinaksha Dutt, for the 2159: 1843: 1111: 1069: 688:

is probably pre-Buddhist. It was a more or less central concept among the

632: 445: 433: 79: 13930: 13820: 13800: 13570: 13394: 13354: 13344: 13146: 12961: 12845: 12495: 12324: 11465: 11450: 11233: 11041: 10969: 10749: 10579: 10481: 10328: 10200: 9977: 9961: 9860:. Translated by Thanissaro Bhikkhu. 1995 – via accesstoinsight.org. 9846:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org. 9788:. Translated by Thanissaro Bhikkhu. 2007 – via accesstoinsight.org. 9755:. Translated by Thanissaro Bhikkhu. 1993 – via accesstoinsight.org. 9296:

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

9230: 8911:, Translated by Thubten Thardo (Gareth Sparham) (Kindle ed.), Wisdom 7643: 5564: 5562: 4507:): the nirvāṇa that comes from ending the occurrence of the defilements ( 4368:. Translated by Thanissaro Bhikkhu. 2000 – via accesstoinsight.org. 4333:

refers to "the network of craving." In verse 7, Buddhaghosa states that

4244:

Wayman and Wayman have disagreed with this view, and they state that the

4193:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org. 3916:

Not only the three fires, but also the extinction of the defilements and

3883: 3844: 3708: 3470: 3435: 3357: 3315:) while on the other hand—with respect to the interests of other beings ( 3080: 3072: 3019: 2975: 2950:, Bareau states that both samsara and nirvana were nominal designations ( 2918: 2671: 2614: 2473: 2288: 2252:

is characterized by awareness or knowing, which is intrinsically bright (

2050: 1903: 1743: 1599: 1539: 1457: 1092: 960: 712: 605:(to) blow (of wind); but also to emit (an odour), be wafted or diffused; 556: 13765: 12485: 10945: 9194:

Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism

5540: 4999: 3775:

Mahayana Mahaparinirvana Sutra, Chapter 31, Translated by Kōshō Yamamoto

13880: 13860: 13770: 13725: 13700: 13640: 13635: 13585: 13505: 13479: 13414: 13240: 13193: 12998: 12946: 12440: 12398: 12274: 12080: 12005: 11619: 11603: 11565: 11545: 11440: 11415: 11323: 11258: 11238: 10984: 10915: 10786: 10669: 10639: 10574: 10524: 10182: 10172: 10145: 9504:

Mahayanism: A Critical Exposition of the Mahāyāna Mahāparinirvāna Sutra

6683: 6681: 6679: 6677: 6675: 6673: 4781: 4277: 4042: 3698:

philosophy, the debate continues to this day. There are those like the

3638: 3622: 3482: 3402: 3369: 3353: 3183: 3123: 3084: 2999: 2520: 2464: 2410: 2389: 2370: 1883: 1643: 1636: 1607: 1499:

Nirvana in some Buddhist traditions is described as the realization of

1291: 1168:

also argues that nirvana could be seen as a transformed state of mind (

574: 13170: 11460: 10456: 6855: 5559: 4515:. And this is what the Buddha achieved on the night of his awakening." 3372:. The Lotus sutra further states that, although these three paths are 255: 13905: 13740: 13565: 13540: 13459: 13419: 13404: 13359: 13157: 12951: 12415: 12388: 11555: 11430: 11142: 11058: 10935: 10825: 10798: 10791: 10754: 10711: 10674: 10441: 10406: 10373: 10348: 10303: 9176:

Buddhist Saints in India: A Study in Buddhist Values and Orientations

9007: 8853:

Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana

8233:

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

7670: 6087: 4847:

Gethin cites: Dhammapada-atthakathā ii. 163; Vibhaṇga-atthakatha 433.

4773:, like garlic, deposits predispositions in the mind that produce the 4642: 4141: 3684: 3677: 3630: 3618: 3486: 3323:) and thus never ceases to dwell in the world of death and re-birth ( 3203: 3178: 3090: 3031: 2649: 2044: 2021: 1970: 1739: 1603: 1449: 1315: 1038: 1018:), “detachment,” “the absence of delusion,” and “the unconditioned” ( 720: 697: 12905: 12721: 12188: 11024: 10878: 10644: 10426: 10295: 10287: 9926: 9626:"The Great Total Unbinding Discourse Mahā Parinibbāna Sutta (DN 16)" 9419:

The Long Discourses of the Buddha. A Translation of the Digha Nikaya

8909:

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

8296:

In the Buddha's words An Anthology of Discourses from the Pali Canon

6670: 5854:

3146:) engages in enlightened activity to liberate beings for as long as 2983: 2631: 2425: 1861: 1402:

or "blowing out" at the moment of death, when there is no fuel left.

1201: 535:

Nirvana has also been claimed by some scholars to be identical with

199: 13900: 13790: 13730: 13680: 13675: 13520: 13515: 13474: 13439: 13389: 13324: 13319: 13073: 12910: 12705: 12545: 12500: 12445: 12410: 12314: 11973: 11540: 11535: 11485: 11420: 11338: 11303: 11298: 10959: 10830: 10818: 10729: 10388: 10085: 9982:

The Island : An Anthology of the Buddha's Teachings on Nibbana

8203: 8176: 7771:

The Bodhisattva Path: Based on the Ugraparipṛcchā, a Mahāyāna Sūtra

6401: 6399: 4670: 4605: 3812: 3614: 3604:, the idea that Buddha-hood is already innate, but not recognised. 3494: 3103: 3035: 2971: 2883: 2815:

The cessation of the five aggregates. Its ontological status is an

2692:

The cessation of the triple fires of passion, hatred and delusion.

2585: 2525: 2225: 1706: 1648: 1611: 1406:

The classic Pali sutta definitions for these states are as follows:

1381: 1311: 1209: 1204:

preserve elements of an archaic form of Buddhism which is close to

1124:

was that nirvana was a positive reality, a kind of immortal state (

1117: 994: 693: 565: 497: 486: 452: 424: 63: 13910: 11530: 11520: 11505: 11328: 11198: 10466: 8715:

Sudden and Gradual. Approaches to Enlightenment in Chinese Thought

7269: 3625:

philosophers generally interpreted the theory as a description of

1558:

An end state, where many adverse aspects of experience have ceased

1164:) as well as "beyond time and spatial location". Rune Johansson's 373: 13920: 13915: 13895: 13835: 13825: 13815: 13755: 13705: 13695: 13620: 13610: 13600: 13545: 13379: 13259: 12983: 12860: 12835: 12771: 12450: 12393: 12378: 11525: 11515: 11490: 11365: 11360: 11318: 11288: 11220: 11186: 11073: 11014: 11009: 10863: 10766: 10604: 10554: 10341: 10167: 7988:. Indeed, the distinctions between the general Indian concept of 7931: 7812: 7155: 7153: 6742: 5230: 4938: 4936: 3977:, which describes a nine-fold chain of causation. Mind-and-body ( 3839: 3713: 3691:

nirvana is described as purified, non-dualistic 'superior mind'.

3523: 3474: 3459: 3401:

presents the path of the bodhisattva as a progressive formula of

3061: 2769:

The cessation of the triple fires of passion hatred and delusion

2733: 2491: 2429: 2363:. According to Williams, this interpretation echoes the Mahayana 2240: 2180: 2005: 1924: 1501: 1299: 1295: 1287: 1186: 1084: 689: 666: 543: 501: 31: 13645: 11137: 10905: 8520:

Thirty years of Buddhis Studies. Selected essays by Edward Conze

8328:

A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha

8177:

William Edward Soothill; Lewis Hodous, eds. (18 December 2003).

7682: 7450: 6396: 5906: 3356:. However, according to an influential Mahāyāna text called the 2405:) and this has led to fervent debates in Thai Buddhist circles. 2115:('causally conditioned')." Thus, even though nibbana is termed " 2004:

According to Thanissaro Bhikkhu, individuals up to the level of

1985:). This is followed by realizing the insight of three universal 1530:

Collins argues that the Buddhist view of awakening reverses the

1181: 1051:) and thus a kind of distorted thinking bound up with the self. 935: 13925: 13875: 13865: 13760: 13745: 13665: 13655: 13615: 13555: 13550: 13535: 13500: 13449: 13369: 13035: 12865: 12806: 12530: 12515: 12351: 12213: 12193: 11968: 11630: 11510: 11500: 11435: 11063: 11019: 11004: 10994: 10964: 10888: 10771: 10539: 10411: 10155: 10150: 8659:

Destructive Emotions: A Scientific Dialogue with the Dalai Lama

7220: 7218: 4655: 4301: 4297: 4293: 4050: 3849: 3827: 3721: 3669: 3665: 3634: 3430:

The end stage practice of the Mahāyāna removes the imprints of

3303:). On the one hand—with respect to his own personal interests ( 3243:

in the context of discussing the severing of mental obstacles (

3232: 3199: 2567:

The Sarvastivadins also held that nirvana was a real existent (

2384: 2375: 1726: 1476: 1456:, the five aggregates vanish but there does not remain a mere " 1426:

notes that the first type, nirvana in this life is also called

1129: 1125: 1088: 999: 982: 928: 880: 775: 537: 512: 471: 460: 413: 155: 9203:"Buddhist Modernism and the Rhetoric of Meditative Experience" 8629: 7522: 7520: 7170: 7168: 7150: 6715:

pp. 1373-1379. Buddhist Publication Society Kandy • Sri Lanka.

6143: 6141: 4933: 4248:

is neither self nor sentient being, nor soul, nor personality.

4123:). In Visuddhimagga, Ch. I, v. 5, Buddhaghosa notes: "Herein, 3594:,) "which is only adventitiously covered over by defilements ( 2597:

The extinction through knowledge is, when latent defilements (

1544:

commonly called "the fire sermon" as well as in other similar

1331:

and that his teachings present a radical departure from these

955: 13940: 13935: 13845: 13715: 13670: 13580: 13384: 13334: 13283: 13264: 12840: 12801: 12670: 12505: 12363: 12329: 12309: 12279: 12208: 11625: 11470: 11348: 11343: 11313: 11268: 11115: 11110: 10989: 10694: 10519: 10486: 10476: 9123:

The Island: An Anthology of the Buddha's Teachings on Nibbāna

8812:

An Introduction to Buddhism: Teachings, History and Practices

8784:

An introduction to Buddhism. Teachings, history and practices

7603: 7601: 7599: 7574: 7572: 7088: 7076: 6316: 6292: 6280: 6160: 6158: 6156: 4289: 4149: 3946: 3817: 3725: 3699: 3556: 3381: 3345: 2979: 2900: 2863: 2281: 2248: 2172: 1783: 1694:

Furthermore, for the Theravada, nibbana is uniquely the only

1531: 1513: 1435: 1427: 1338: 1328: 7242: 7215: 7203: 6766: 6644:

Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera

6371: 6268: 5918: 5894: 5684: 5682: 5680: 5420: 5418: 5308: 5306: 5068: 5066: 3075:

scroll, “Universal Gateway,” Chapter 25 of the Lotus Sutra.

1474:

Nirvana is also described in Buddhist texts as identical to

13945: 13710: 13690: 12796: 12540: 11333: 10999: 10496: 8968:

Lindtner, Christian (1999), "From Brahmanism to Buddhism",

8458:

Selfless Persons: Imagery and Thought in Theravada Buddhism

8116: 8114: 8019: 8007: 7909: 7907: 7517: 7259: 7257: 7165: 7040: 7028: 6831: 6826:

The Udana commentary (Paramatthadipani nama Udanatthakatha)

6216: 6214: 6138: 5980: 5978: 5655:

Jones, Lindsay, Encyclopedia of Religion, Vol. 10, p. 6628.

5547: 5391: 5150: 5023: 5021: 3464: 2519:), which is the equivalent of nirvana. In the Sarvastivada 2012:

as an object of consciousness. Certain contemplations with

987: 716: 564:, meaning "nirvana without remainder" or final nirvana. In 440: 89: 7870:. Translated by Sara Boin-Webb. London: Curzon. p. 4. 7596: 7569: 6201: 6199: 6197: 6153: 6063: 5869: 5574: 5508: 5345: 4953: 4951: 3173:) in the transcendent state of nirvana-without-remainder ( 1087:), but a move towards calm, equanimity, nonattachment and 12198: 10734: 8531:

Cousins, L.S. (1998), "Nirvana", in Craig, Edward (ed.),

8126: 8067: 8055: 8043: 7874: 7623:, VOL. IV CHAPTERS XLII (continuation) – XLVIII, p. 1412. 7317: 7230: 7177: 7064: 7018: 7016: 7014: 6778: 6754: 6730: 5677: 5486: 5484: 5482: 5415: 5303: 5293: 5291: 5177: 5175: 5173: 5171: 5169: 5167: 5165: 5063: 4674:'Neither reappears nor does not reappear' doesn't apply." 4511:) of the mind; what the Pali commentaries call for short 4371:

Unbinding—in other words, the four frames of reference.""

4203:

There is a clear reference in the Anguttara Nikaya to a "

2123:

dependently originated or is uncaused (the term would be

1981:

At the start, a monk's mind treats nirvana as an object (

1350:

Buddhist sculpture of the final nirvana of the Buddha in

1007:), meaning it is unlike all other conditioned phenomena. 8669:(1992), "Dating the Buddha: a red herring revealed", in 8111: 7919: 7904: 7887:

Secret of the Vajra World: The Tantric Buddhism of Tibet

7533: 7479: 7477: 7462: 7397: 7281: 7254: 7052: 6211: 6128: 6126: 6111: 5975: 5636: 5634: 5607: 5362: 5360: 5251: 5249: 5247: 5245: 5243: 5241: 5239: 5018: 4989: 4987: 4985: 4983: 4981: 4968: 4966: 4736:

enlightenment that transcends both samsara and nirvana."

4366:"Maha-satipatthana Sutta: The Great Frames of Reference" 4315:"Anathapindikovada Sutta: Instructions to Anathapindika" 3541:

An alternative idea of Mahāyāna nirvana is found in the

3285:

and he also notes that this state is a union of wisdom (

3273:), but does not abandon the world of death and rebirth ( 3177:)." According to Sponberg this doctrine developed among 1022:). He also notes that there is little discussion in the 727:, "the Buddhists seem to have been the first to call it 9838: 9836: 9254:"The Rhetoric of Experience and the Study of Religion." 8258:

Bareau, Andre (1955). "Chapitre I 'Les Mahasanghika'".

7428: 7426: 7424: 7387: 7385: 7383: 7370: 7368: 7341: 6939: 6927: 6915: 6903: 6891: 6194: 5953: 5951: 5949: 5947: 5945: 5930: 5667: 5665: 5663: 5661: 5595: 5381: 5379: 5377: 5375: 5198: 5196: 5194: 5192: 5190: 4948: 3613:

has numerous interpretations in the various schools of

2295:, note that these ideas are rooted in a passage in the 2151:), etc. attained in this life, or while one is alive." 1112:

As a metaphysical reality or transcendent consciousness

851:

was therefore not "to extinguish" but "to uncover" the

7788: 7718: 7706: 7293: 7011: 6718: 6587: 6575: 6563: 6551: 6493: 6491: 6340: 6034: 6024: 6022: 6020: 5706: 5479: 5442: 5288: 5278: 5276: 5274: 5272: 5270: 5268: 5266: 5264: 5162: 5136:. State University of New York Press. pp. 35–39. 4162:

By virtue, consciousness and understanding (7SN i.13);

568:

these are called "abiding" and "non-abiding nirvana."

469:. Nirvana is part of the Third Truth on "cessation of 412:

carving representing the final nirvana of a Buddha at

332: 9387: 8746:

Early Buddhism: A New Approach: The I of the Beholder

8725:

Early Buddhism: A New Approach: The I of the Beholder

8417:

Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (2013),

8319:

The Noble Eightfold Path: Way to the End of Suffering

8031: 7800: 7676: 7545: 7494: 7492: 7474: 7438: 7329: 7305: 6879: 6867: 6611: 6599: 6328: 6182: 6123: 6053: 6051: 6049: 6007: 6005: 5827: 5631: 5619: 5357: 5236: 4978: 4963: 4921: 3742:

According to some scholars, the language used in the

3122:

is the standard Mahāyāna view of the attainment of a

2978:

path as the highest spiritual ideal over the goal of

2593:, explaining the Sautrantika view of nirvana, states: 2450:

has written extensively to refute this idea as well.

2157:, one of the most influential 20th century Theravada 2089:). Rahula also agrees that nirvana is unconditioned. 870: 843:

group, stated that the original etymological root of

9833: 9400:

The Ideas and Meditative Practices of Early Buddhism

8204:

William Edward Soothill; Lewis Hodous, eds. (1997).

7421: 7409: 7380: 7365: 7353: 6963: 6170: 6075: 5963: 5942: 5658: 5463:

Analytical Buddhism. The Two-Tiered Illusion of Self

5403: 5372: 5187: 2916:

was merely one of these transformation bodies (Skt.

963:, an illustration of the cycle of rebirth, with the 8588:Duiker, William J.; Spielvogel, Jackson J. (2008). 8549:Duiker, William J.; Spielvogel, Jackson J. (2008). 7995: 6488: 6417: 6017: 5261: 4165:

by virtue, understanding, concentration and effort;

2131:), but not 'organized,' or 'planned' conditioning ( 9682:, The Concise Oxford Dictionary of World Religions 9620: 9618: 9616: 8915: 7818: 7489: 6824:Dhammapāla, Masefield, Peter (translator) (2001). 6499: 6441:Religion and Anthropology: A Critical Introduction 6046: 6002: 5527:Tanaka, K. (2013). "Takasaki Jikidō (1926-2013)". 4717:is superior to the nirvana of the Lesser Vehicle: 3255:of the bodhisattva. It has as its characteristic ( 2246:According to Maha Bua, the indestructible mind or 2135:)", as well as "a state of perfect mental health ( 9673: 9671: 9669: 9667: 9392:, translated by Erik Pema Kunsang, Rangjung Yeshe 9110: 8918:Encyclopedia of Love in World Religions, Volume 2 8361:The Two Traditions of Meditation In Ancient India 7590: 6999: 6987: 6975: 6951: 5782: 5770: 4818:may have been the sole liberating practice, with 4091:See, for instance, the "Snake-Simile Discourse" ( 3866: 2632:Comparison of the major Sthavira school positions 1631:is regarded as an uncompounded or unconditioned ( 1246:... a place one can actually go to. It is called 1200:, a Polish scholar, argued in the 1930s that the 13963: 9348: 9322: 9126:. Abhayagiri Monastic Foundation. Archived from 9088: 8587: 8548: 7688: 7456: 6687: 6497: 6462: 5331:. Cambridge University Press. pp. 307–310. 5083: 5081: 5038: 5036: 4337:means "develops both concentration and insight." 2982:, envisions different views of nirvāṇa than the 1813: 1102:), also known as the 'Attainment of Cessation' ( 388: 174: 9872:"Nibbana is not viññāṇa. Really, it just isn't" 9613: 9339: 9330: 8578: 8330:(Kindle ed.), Independent Publishers Group 8321:(Kindle ed.), Independent Publishers Group 7865: 7700: 7557: 7528:Buddhism in the Krishna River Valley of Andhra. 5990: 5087: 4843: 4841: 2829:The disintegration of the series of aggregates 1254:), is localized somewhere beyond the other six 286: 9780: 9778: 9776: 9740:Aggi-Vacchagotta Sutta: To Vacchagotta on Fire 9664: 9501: 9378: 8924: 8906: 8742: 8242:New Mahāyāna: Buddhism for a Post-modern World 8153: 7664: 6405: 6298: 5108: 4856:Rahula cites: Majjhima-nikāya II (PTS), p. 121 3311:) and is thus not subject to the afflictions ( 3118:According to Robert Buswell and Donald Lopez, 2974:(Great Vehicle) tradition, which promotes the 2579:) and was non-existence succeeding existence ( 2539:as "a special understanding, the penetration ( 1733: 1618: 975:, the practice of the noble path and the four 203: 192: 68: 12737: 10064: 10032:(Cambridge University Press; 2010) 204 pages. 9722: 8871:Causality: The Central Philosophy of Buddhism 8325: 8316: 8302: 8293: 8275: 8230: 6274: 5924: 5912: 5900: 5812: 5460: 5214: 5078: 5042: 5033: 4891: 4659:; suffering) has ceased and gone to its end." 3600:)" lead to the development of the concept of 3319:)—he is fully endowed with great compassion ( 3267:) in which one relinquishes all defilements ( 2878:) were infinite, unlimited and supramundane ( 1047:) about that which is without proliferation ( 936:Interpretations of the early Buddhist concept 734: 348: 316: 300: 270: 159: 148: 133: 122: 108: 10846:Basic points unifying Theravāda and Mahāyāna 9456:Mahayana Buddhism: The Doctrinal Foundations 9437:Mahayana Buddhism. The Doctrinal Foundations 9119: 8416: 8269:The Illustrated Encyclopedia of Zen Buddhism 8248: 7637: 7314:, p. 94. The reference is at A I, 8-10. 7224: 7209: 6861: 6849: 6837: 6437: 6391:Aggivacchagotta Sutta; In the Buddha's Words 5553: 5156: 5133:Awareness Bound and Unbound: Buddhist Essays 5094:. Motilal Banarsidass. pp. 1–4, 85–88. 5012: 4942: 4897: 4838: 4707: 3481:representing multiple manifestations of the 3360:, while the lesser attainment of individual 3307:)—he is fully endowed with superior wisdom ( 3239:, Asanga presents the classic definition of 3060:The Buddha's quest for nirvana, a relief in 2994:The first model seems to be promoted in the 2453: 2413:, is that the mind of the arahant is itself 2262:, it remains abiding in its own foundation. 2028:are destroyed, arahantship is attained, and 244: 9773: 9576: 9574: 9572: 9570: 9568: 9566: 9191: 8376: 7956:. Sussex Academic Press. pp. 101–102. 7949: 7767: 6784: 6772: 6760: 6748: 6736: 6530: 6322: 4771:consciousness conceiving inherent existence 4304:; not contemplation of impermanence alone". 3493:Some Mahāyāna traditions see the Buddha in 2794:Non-arising of further latent defilements ( 1716:, while other schools also posited various 1538:and for suffering. This can be seen in the 1430:(awakening), nirvana of the defilements or 1068:states "For as long as one is entangled by 578:, in which there is no abiding in nirvana. 218: 12744: 12730: 10071: 10057: 9816: 9707: 9284: 9070: 9031: 8881:(Kindle ed.), Oxford University Press 8367: 8355: 8208:. Delhi: Motilal Banarsidass. p. 328. 8156:The Mahayana Mahaparinirvana-Sutra. Vol. 2 8132: 8073: 8061: 8049: 7183: 7159: 7094: 7082: 7070: 7058: 7046: 6444:. Cambridge University Press. p. 51. 5752: 5397: 5324: 5226: 4755:), staying in neither samsara nor nirvana. 2996:Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra 2745:) and homogeneous character of the group ( 2328:has defended a similar view of nibbana as 1765:Buddhaghosa also criticizes the view that 1582: 1514:A flame which goes out due to lack of fuel 362: 94: 10008: 9937: 9798: 9229: 9130:on 2010-05-23 – via abhayagiri.org. 8996: 8951: 8650:One Dharma: The Emerging Western Buddhism 8647: 8569: 8448:The Notion of Emptiness in Early Buddhism 8108:Shambhala, Boston and London, 1986, p.219 7652: 7287: 7275: 6537:. Sussex Academic Press. pp. 91–92. 6286: 5129: 5091:The Notion of Emptiness in Early Buddhism 5049:. Motilal Banarsidass. pp. 124–125. 4826:is an affective means to still the fires. 3126:, which enables them to freely return to 2529:), ‘all extinction which is disjunction ( 2035: 1508: 9693:The Soka Gakkai Dictionary of Buddhism, 9686: 9563: 9452: 9443: 9434: 9293: 8967: 8933: 8721: 8703: 8694: 8685: 8665: 8334: 8260:Les sectes bouddhiques du Petit Vehicule 8120: 7937: 7925: 7913: 7607: 7263: 7248: 6812: 6711:The Path of Purification (Visuddhimagga) 6506:. Manchester University Press. pp. 6377: 6205: 6164: 6117: 6105: 6093: 5969: 5957: 5764: 5712: 5688: 5671: 5580: 5424: 5409: 5312: 5297: 5229:, pp. 51–52, Quote: Etymologically 5072: 4993: 4972: 4875: 4784:, until one has utterly removed all the 4505:sopadhiśeṣa-nirvāṇa/sa-upādisesa-nibbāna 4335:develops consciousness and understanding 4228: 4155:by deeds, vision and righteousness (see 3949:) that no longer clings' means nibbāna." 3735: 3463: 3376:taught by Buddhas as separate vehicles ( 3066: 3055: 2862:school held that the nirvana reached by 2383:also began to teach that nibbana is not 2369:sutras. This position was criticized by 2291:, contemporary western monastics in the 1660:(unconditioned element) is defined thus: 1586: 1345: 1298:continued with the metaphysical idea of 1180: 954: 914:, instead of the liberating practice of 581: 404: 12033:Banishment of Buddhist monks from Nepal 9753:"Adittapariyaya Sutta: The Fire Sermon" 9525: 9448:(Kindle ed.), Taylor & Francis 9430:, Delhi: Motilal Banarsidass Publishers 9357: 9302: 9091:Visuddhimagga: The Path of Purification 9089:Ñāṇamoli Bhikkhu (1999), Introduction, 9079: 8859: 8833:The Popular Encyclopedia of Apologetics 8829: 8790: 8781: 8717:, Delhi: Motilal Banarsidass Publishers 8712: 8656: 8530: 8496: 8475: 8454: 8439:Encyclopedia of New Religious Movements 8398: 8379:Visuddhimagga: The Path of Purification 8239: 8025: 8013: 7196: 7194: 7192: 7106: 6945: 6933: 6921: 6909: 6897: 6828:, pp. 1011-1013. The Pali Text Society. 6724: 6593: 6581: 6569: 6557: 6346: 6310: 6147: 5984: 5875: 5833: 5640: 5625: 5613: 5514: 5502: 5490: 5366: 5351: 5255: 5202: 5181: 5046:Linguistic Approach to Buddhist Thought 5027: 4927: 4168:By the four foundations of mindfulness. 4080:radical transformation of consciousness 3706:is just emptiness (described either as 3158:) and the obstructions to omniscience ( 3045: 2965: 2811:Nirvana without a remainder of clinging 1286:(strivers/ascetics) traditions such as 14: 13964: 12236:List of Buddhist architecture in China 9844:"Kevatta (Kevaddha) Sutta: To Kevatta" 9425: 9416: 9396: 9155: 9134: 9071:Mahāsi Sayādaw. Bhikkhu Pesala (ed.). 8936:"The Problem of Precanonical Buddhism" 8868: 8808: 8772: 8763: 8638: 8608: 8445: 8436: 8312:, Hong Kong Insight Meditation Society 8276:Bhikkhu Bodhi, (translator) (2000), 8266: 8257: 8206:A Dictionary of Chinese Buddhist Terms 8180:A Dictionary of Chinese Buddhist Terms 8037: 8001: 7806: 7794: 7745: 7743: 7741: 7739: 7737: 7735: 7733: 7724: 7712: 7578: 7551: 7539: 7483: 7468: 7335: 7323: 7311: 7299: 7236: 7118: 7034: 7022: 6885: 6873: 6700: 6698: 6696: 6659: 6657: 6655: 6653: 6632: 6617: 6605: 6365: 6334: 6247: 6220: 6188: 6069: 5936: 5863: 5844: 5842: 5740: 5601: 5568: 5526: 5436: 5385: 4469:Nirvana during life and beyond death: 3649:". However some later Yogacarins like 3453: 3339: 3225:, and is most fully worked out in the 3111:(listener, hearer, or disciple) or as 2894:) and continues to create many forms ( 1798:Another influential Pali commentator, 1444:What happens with one who has reached 1258:(beginning with earth and ending with 1054:Nirvāṇa is the permanent cessation of 739:One literal interpretation translates 12751: 12725: 10052: 9924: 9767:"Bhikkhuvagga: The Monk. "Verse 372"" 9492: 9285:Smith, Huston; Novak, Philip (2009), 9251: 9200: 8987: 8885: 8876: 8850: 8675:Die Datierung des historischen Buddha 8516: 8479:Nirvana and Other Buddhist Felicities 8079: 7774:. Motilal Banarsidass. pp. 7–8. 7444: 7432: 7415: 7403: 7391: 7374: 7359: 7347: 6262: 6176: 6132: 6108:, pp. 131–132, 110–112, 122–123. 6081: 6028: 5800: 5788: 5776: 5700: 5651: 5649: 5448: 5282: 4957: 4713:From the Mahayana point of view, the 4029: 3664:, with some Chinese Yogacarins, like 3641:referred to the term as "nothing but 2882:). Therefore, they held to a kind of 2839:The cessation of the aggregates. The 2826:The cessation of the five aggregates 2351:)". This dispute began when the 12th 27:Release from the passions in Buddhism 10030:Nirvana: Concept, Imagery, Narrative 9993:"Problems of Pre-Canonical Buddhism" 9582:Possible ancient meanings of nirvana 9182: 8572:Jamgon Mipam: His Life and Teachings 8500:Nirvana: Concept, Imagery, Narrative 8420:The Princeton Dictionary of Buddhism 8088: 7189: 6011: 2765:Nirvana with a remainder of clinging 2515:) and extinction through knowledge ( 2299:(1.61-62) which mentions a certain " 2220:) or a special consciousness called 1664:‘What is the unconditioned element ( 1208:beliefs, which also survived in the 810: 9931:Internet Encyclopedia of Philosophy 9819:"Atta, Viññāṇa, Citta, and Nibbāna" 9640:"Nibbana Sutta Total Unbinding (3)" 9173: 8879:Buddhism: A Very Short Introduction 8679:The Dating of the Historical Buddha 8262:. Ecole Fransaise d'Extreme-Orient. 7880: 7730: 6693: 6650: 6057: 6040: 5996: 5839: 5328:Theosophy Or Psychological Religion 3507:This doctrine, developed among the 2709:Non-existence, a mere designation ( 2458: 2440:) and unestablished consciousness ( 2320:, "non-manifestive consciousness" ( 1594:traditional mural painting depicts 752:extinguishing of a flame. The term 24: 12023:Silk Road transmission of Buddhism 9955: 9654:"Critical Buddhism (Hihan Bukkyo)" 9526:Bhikkhu, Thanissaro (2018-01-01). 9342:The Heart of the Buddha's Teaching 9325:The Literature of the Personalists 9164: 8916:Kornberg Greenberg, Yudit (2008), 8223: 7005: 6993: 6981: 6969: 6957: 5646: 5465:. Palgrave Macmillan. p. 37. 4901:Introducing Philosophy of Religion 4780:For this reason, according to the 4264:Further notes on "different paths" 2533:)’. This dharma is defined by the 2167:" that "nibbana is perfect peace ( 1463: 1342:with and without remainder of fuel 871:Synonymous with moksha and vimutti 658:which also means "woods, forest": 25: 13988: 10036: 9927:"Pudgalavada Buddhist Philosophy" 9495:The Origin of Buddhist Meditation 8929:(Kindle ed.), Broadway Books 4715:nonabiding (apratiṣṭhita) nirvana 1270:. One cannot visualize it, it is 12704: 12694: 12693: 12251:Thai temple art and architecture 11996:Huichang persecution of Buddhism 10236:Iconography in Laos and Thailand 10102: 10089: 10079: 9984:" (Abhayagiri Publication 2022). 9918: 9900: 9882: 9864: 9850: 9810: 9792: 9759: 9745: 9733: 9428:The Lion's roar of Queen Srimala 9426:Wayman, Alex and Hideko (1990), 9287:Buddhism: A Concise Introduction 9261:Journal of Consciousness Studies 9097:, Buddhist Publication Society, 9093:, by Buddhaghosa, translated by 8690:, London and New York: Routledge 8652:(Kindle ed.), HarperCollins 8539: 8450:, Motilal Banarsidass Publishers 8385:, Buddhist Publication Society, 8372:, Boston & London: Snow Lion 8267:Baroni, Helen Josephine (2002), 8197: 8170: 8158:. Karinbunko. pp. 504–505. 8147: 8138: 8098: 7943: 7859: 7850: 7841: 7824: 7761: 7752: 7613: 7563: 7504: 7498: 7112: 6818: 6790: 6638: 6524: 6411: 6383: 6226: 5571:, pp. 63-65 with footnotes. 5112:Understanding Eastern Philosophy 4868: 4859: 4850: 4760: 4697: 4687: 4677: 4631: 4621: 4611: 4598: 4588: 4569: 4542: 4518: 4496: 4463: 4358: 4340: 4322: 4307: 4270: 4251: 4238: 4210: 4197: 4191:"Jhana Sutta: Mental Absorption" 4182: 4173: 4130: 4113: 4103: 4085: 4056: 4035: 4022: 4000: 3903:Gombrich explains that the five 3551:(womb, matrix, seed) containing 3530: 2925:Bareau also writes that for the 2886:which posited that Buddhas only 2420:Another western monastic in the 2373:, who argued that the not-self ( 1802:, also discussed nibbana in his 1625:Theravada tradition's Abhidhamma 1421:Gombrich explains that the five 1128:) similar to the godly abode of 839:Matsumoto Shirō (1950–), of the 779:) and of delusion or ignorance ( 550:There are two types of nirvana: 13972:Buddhist philosophical concepts 10103: 9646: 9632: 9595: 9545: 9361:Buddhism: The Illustrated Guide 9267:(11–12): 267–87, archived from 9138:Sikhism And Indian Civilization 8280:, Boston: Wisdom Publications, 7953:Buddhism: Beliefs and Practices 7526:Sree Padma. Barber, Anthony W. 6852:, pp. 37–38, 62, 850, 854. 6534:Buddhism: Beliefs and Practices 5881: 5818: 5718: 5586: 5520: 5454: 5318: 4829: 4808: 4434: 4424: 4414: 4404: 4394: 4384: 4152:and understanding (see Dh. 372) 3988: 3967: 3954: 3910: 3897: 3876: 3672:rejecting this view and seeing 2849: 2716:A real existent different than 2507:According to Soonil Hwang, the 1484:, non-self, lack of any self). 642:which means "to weave or sew"; 526:are extinguished, release from 13084:Progressive utilization theory 12241:Japanese Buddhist architecture 12043:Sinhalese Buddhist nationalism 11123:Seven Factors of Enlightenment 10314:Places where the Buddha stayed 9890:"Nibbana is still not Viññāṇa" 9519: 9512: 9388:Tsele Natsok Rangdrol (1987), 9311:(2), Brill Academic: 115–149, 9160:(Kindle ed.), Grove Press 9141:. Discovery Publishing House. 8815:. Cambridge University Press. 8503:, Cambridge University Press, 8482:. Cambridge University Press. 8461:. Cambridge University Press. 4524:Freedom from negative states: 4095:22), where the Buddha states: 3753:Mahāyāna Mahāparinirvāṇa Sūtra 3450:and achieve full omniscience. 3425: 2801:The cessation of defilements ( 2756:) of the series of aggregates 2559:) that serves as an antidote ( 2393:. According to Williams, this 463:('suffering') and rebirths in 13: 1: 12256:Tibetan Buddhist architecture 9946:Theravada - Mahayana Buddhism 9908:"Nibbana remains not Vinnana" 9557:Chinese Buddhist Encyclopedia 8695:Gombrich, Richard F. (2006), 8686:Gombrich, Richard F. (1996), 6635:, Kindle Locations 1105-1113. 6424:. Routledge. pp. 42–43. 6368:, Kindle Locations 1059-1073. 6313:, Kindle Locations 1654-1656. 6265:, Kindle Locations 1016-1025. 6250:, Kindle Locations 1095-1104. 5815:, Kindle Locations 5188-5193. 5803:, Kindle Locations 1025-1032. 5217:, Kindle Locations 5193-5198. 5115:. Routledge. pp. 58–60. 4885: 4653:is "That which is stressful ( 3756:(c. 100-220 CE) as follows: 3388:) of teaching a single path ( 2832:Non-arising of further life ( 2353:Supreme Patriarch of Thailand 2069:position is also defended by 1814:Stages of the path to nibbana 1189:, which is a closely related 1116:The Franco-Belgian school of 1014:), “the absence of craving” ( 834: 654:, derived from the root word 598:, derived from the root word 12013:Buddhism and the Roman world 11989:Decline of Buddhism in India 11984:History of Buddhism in India 10084: Topics in 9991:Lindtner, Christian (1997). 9858:"Pabhassara Sutta: Luminous" 9628:– via dhammatalks.org. 9298:, London: Century Paperbacks 9289:(Kindle ed.), HarperOne 9120:Pasanno & Amaro (2009). 8934:Lindtner, Christian (1997), 8836:. Harvest House Publishers. 8786:, Cambridge University Press 8777:, Cambridge University Press 8743:Hamilton-Blyth, Sue (2013). 8574:(Kindle ed.), Shambhala 8271:, The Rosen Publishing Group 8253:(Kindle ed.), Snow Lion 6704:Bhadantācariya Buddhaghosa, 6418:Christmas Humphreys (2012). 6096:, pp. 112–113, 118–119. 4628:fallen into Upanisadic mode. 3720:school). Others such as the 3395:The Mahāyāna commentary the 3380:), they are really all just 3165:According to Alan Sponberg, 2503:death, it is called nirvana. 2191:Unorthodox interpretations, 2092:The American Theravada monk 1965:Four stages of enlightenment 1602:, Dharma assembly pavilion, 940: 822: 743:as "blow out", interpreting 7: 11211:Twenty-two vows of Ambedkar 10951: 9462:(2nd ed.), Routledge, 9364:. Oxford University Press. 8927:Awakening the Buddha Within 8892:. Oxford University Press. 8570:Duckworth, Douglas (2011), 8399:Buswell, Robert E. (2004), 5439:, Kindle Locations 934-953. 4351: 3806: 3687:Buddhist texts such as the 3571:buddhadhatu, buddha-nature) 3547:. The title itself means a 2725:The "fuel" or "remainder" ( 2471:Abhidharma compendium, the 2099:The Sri Lankan philosopher 1734:Medieval Theravada exegetes 1619:In the Theravada Abhidhamma 763:In the Buddhist tradition, 446: 434: 374: 256: 230: 204: 160: 134: 80: 10: 13993: 12161:The unanswerable questions 9111:Pabongka Rinpoche (2006), 8704:Gombrich, Richard (2009), 8648:Goldstein, Joseph (2011), 8218: 7677:Tsele Natsok Rangdrol 1987 7128:Journal of Buddhist Ethics 6667:. Buddhist Studies Review. 5889:The Psychology of Nirvana, 4822:denoting the insight that 3534: 3457: 3368:goal is the attainment of 3078: 3049: 2482:As it is the cessation of 1962: 1705:or non-abiding nirvana of 1417:without residue remaining. 944: 878:is used synonymously with 735:Extinction and blowing out 707:of Hinduism, but the term 679: 29: 13493: 13292: 13092: 13061: 12976: 12891: 12822: 12815: 12759: 12689: 12641: 12556: 12471: 12246:Buddhist temples in Korea 12169: 12071: 11954: 11651: 11579: 11406: 11279: 11219: 10854: 10809:Chinese Esoteric Buddhism 10720: 10712:Three planes of existence 10660: 10505: 10397: 10327: 10319:Buddha in world religions 10181: 10126: 10098: 9718:, Encyclopedia Britannica 9493:Wynne, Alexander (2007), 9390:The Mirror of Mindfulness 9349:Thrangu Rinpoche (1993), 9323:Thích Thiện Châu (1984), 9252:Sharf, Robert H. (2000), 9201:Sharf, Robert H. (1995), 9178:, Oxford University Press 9115:(Kindle ed.), Wisdom 9084:(Kindle ed.), Rodale 8988:Lopez, Donald S. (2001), 8982:10.1080/09552369908575487 8862:The message of the Buddha 8661:(Kindle ed.), Bantam 8643:, Oxford University Press 8446:Choong, Mun-Keat (1999), 8368:Brunnholzl, Karl (2014), 8244:, Jain Publishing Company 8183:. Routledge. p. 58. 7890:. Shambhala. p. 13. 6864:, pp. 37–38, 62, 65. 6498:Martin Southwold (1983). 6469:. Routledge. p. 47. 6463:Richard Gombrich (2006). 4904:. Routledge. p. 25. 4378: 3996:Nama-rupa and Dharma-rupa 3834:Nibbāna: The Mind Stilled 3823:Enlightenment (religious) 3656:The debate as to whether 3010:, in his analysis of the 2907:According to Guang Xing, 2670: 2655: 2644: 2454:In other Buddhist schools 2387:, but the "true self" or 2163:teachers, states in his " 2143:), calmness or coolness ( 2139:), of perfect happiness ( 1877: 1854: 1837: 1565:Dhammacakkapavattanasutta 1290:and the tradition of the 1166:The Psychology of Nirvana 1160:) and "non-manifestive" ( 609:then means "to blow out"; 396: 382: 363: 356: 342: 333: 326: 317: 310: 301: 294: 287: 280: 271: 264: 245: 238: 219: 212: 193: 186: 168: 149: 142: 123: 116: 109: 102: 95: 88: 69: 62: 50: 43: 13271:Yoga Sutras of Patanjali 12028:Persecution of Buddhists 11249:Four stages of awakening 10630:Three marks of existence 10216:Physical characteristics 10042:Buddhism for Beginners, 10010:10.1558/bsrv.v14i2.14851 9534:. Metta Forest Monastery 9417:Walshe, Maurice (1995), 9397:Vetter, Tilmann (1988), 9340:Thich Nhat Hanh (1999), 9331:Thich Nhat Hanh (1991), 9222:10.1163/1568527952598549 9156:Rahula, Walpola (2007), 9080:Moffitt, Philip (2008), 9073:On the Nature of Nibbāna 8997:Mackenzie, Rory (2007), 8953:10.1558/bsrv.v14i2.14851 8889:A Dictionary of Buddhism 8775:Introduction to Buddhism 8657:Goleman, Daniel (2008), 8579:Dudjom Rinpoche (2011), 8497:Collins, Steven (2010), 8476:Collins, Steven (1998). 8455:Collins, Steven (1990). 8423:, Princeton University, 8401:Encyclopedia of Buddhism 8240:Akizuki, Ryōmin (1990), 7976:literature, such as the 7940:, pp. 104–105, 108. 7866:Etienne Lamotte (1998). 7703:, Kindle loc. 8211-8215. 7667:, Kindle loc. 1480-1482. 7638:Buswell & Lopez 2013 7593:, Kindle loc. 1790-1796. 7278:, pp. 100–105, 110. 7225:Pasanno & Amaro 2009 7210:Pasanno & Amaro 2009 6862:Buswell & Lopez 2013 6850:Buswell & Lopez 2013 6838:Buswell & Lopez 2013 5554:Buswell & Lopez 2013 5157:Buswell & Lopez 2013 5088:Mun-Keat Choong (1999). 5013:Buswell & Lopez 2013 4943:Buswell & Lopez 2013 3860: 3645:in the sense of twofold 3120:''apratiṣṭhita-nirvana'' 3095:''apratiṣṭhita-nirvana'' 3034:school and later Indian 3013:Mahāprajñāpāramitopadeśa 2699:) from mere destruction 2278:to refute such notions. 2183:is nibbāna" (citing the 2165:On the nature of Nibbana 1821:four stages of awakening 1365:There are two stages in 1308:(pre-canonical) Buddhism 967:at the hub of the wheel. 719:nor in the pre-Buddhist 705:Brihadaranyaka Upanishad 617:, derived from the root 455:paths, and leads to the 36:Nirvana (disambiguation) 13201:Samkhyapravachana Sutra 11391:Ten principal disciples 10274:(aunt, adoptive mother) 9997:Buddhist Studies Review 9742:, by Thanissaro Bhikkhu 9729:Yamaka Sutta, SN 22.85. 9642:. Vipassanā Fellowship. 9502:Yamamoto Kosho (1975), 9453:Williams, Paul (2008), 9444:Williams, Paul (2002), 9435:Williams, Paul (1994), 9381:The Essence of Buddhism 9379:Traleg Kyabgon (2001), 9358:Trainor, Kevin (2004). 9317:10.1163/156852793X00112 9294:Snelling, John (1987), 8940:Buddhist Studies Review 8925:Lama Surya Das (1997), 8907:Khunu Rinpoche (2012), 8791:Harvey, Peter (1995b), 8782:Harvey, Peter (1995a), 8766:The Yogi and the Mystic 8706:What The Buddha Thought 8641:Foundations of Buddhism 8639:Gethin, Rupert (1998), 8542:Buddhist Sects in India 8337:Buddhist Studies Review 8154:Kōshō Yamamoto (1974). 7819:Kornberg Greenberg 2008 7640:, "apratiṣṭhitanirvāṇa. 6234:nibbanam paramam sukham 5109:Ray Billington (2002). 4802:Further notes on quotes 4786:afflictive obstructions 4639:Yamaka Sutta (SN 22.58) 4045:, the Buddha describes 3945:: "The liberated mind ( 3788:William Edward Soothill 3702:school, who argue that 3235:. In Chapter IX of the 3099:''pratiṣṭhita-nirvāṇa'' 2627:truth which is Nirvana. 1989:(marks): impermanence ( 1933: 1909: 1678:likewise describes the 1583:In the Theravada School 1250:, has no border-signs ( 684:The origin of the term 602:which means "to blow": 12937:Early Buddhist schools 12101:Buddhism and democracy 11614:Tibetan Buddhist canon 11609:Chinese Buddhist canon 10841:Pre-sectarian Buddhism 10836:Early Buddhist schools 9588:April 6, 2014, at the 9528:"No Self or Not-Self?" 9506:, Ube City: Karinbunko 9183:Reat, N. Ross (1998), 9174:Ray, Reginald (1999), 9167:What the Buddha Taught 9158:What the Buddha Taught 8886:Keown, Damien (2004). 8877:Keown, Damien (2000), 8869:Kalupahana, David J., 8851:Hwang, Soonil (2006), 8809:Harvey, Peter (2012). 8773:Harvey, Peter (1990), 8722:Hamilton, Sue (2000). 8591:World History: To 1800 8552:World History: To 1800 8535:, Taylor & Francis 8517:Conze, Edward (1967), 8437:Clarke, Peter (2004), 8326:Bhikkhu Bodhi (2012), 8317:Bhikkhu Bodhi (2011), 8303:Bhikkhu Bodhi (2007), 8294:Bhikkhu Bodhi (2005), 8231:Ajahn Sucitto (2010), 7655:, Kindle loc. 430-436. 7591:Pabongka Rinpoche 2006 6665:Nibbāna and Abhidhamma 6663:Cousins, L. S. (1983) 5461:Miri Albahari (2006). 5398:Smith & Novak 2009 5227:Smith & Novak 2009 5043:Genjun Sasaki (1986). 4283:"Maggavagga: The Path" 4100: 3804: 3778: 3680:and "the middle way." 3580:Tathagatagarbha Sutras 3544:Tathāgatagarbha sūtras 3505: 3490: 3434:, the obstructions to 3412:A practitioner on the 3329: 3279: 3076: 3064: 2629: 2611: 2565: 2505: 2036:Modern Theravada views 1763: 1670: 1615: 1580: 1555: 1528: 1509:Synonyms and metaphors 1440:khandha-(pari)nibbana. 1419: 1413: 1392:nir-upadhiśeṣa-nirvāṇa 1362: 1280: 1194: 1148:) that has "stopped" ( 1064:(birth, becoming). As 968: 417: 389: 349: 288:γasalang-aca nögcigsen 175: 34:. For other uses, see 12111:Eight Consciousnesses 10221:Life of Buddha in art 9968:Katukurunde Nanananda 9714:Donald S. Lopez Jr., 9421:, Wisdom Publications 9333:Old Path White Clouds 9187:, Motilal Banarsidass 9135:Pruthi, R.K. (2004). 8990:The Story of Buddhism 8615:. London: Routledge. 8609:Dundas, Paul (2002). 8363:, Motilal Banarsidass 8349:10.1558/bsrv.v26i1.33 8298:, Wisdom Publications 8249:Anam Thubten (2009), 8104:Takpo Tashi Namgyal, 7980:actually refer to an 7978:Mahaparinirvana Sutra 7868:Suramgamasamadhisutra 7689:Thrangu Rinpoche 1993 7457:Thích Thiện Châu 1984 6688:Thích Thiện Châu 1984 6438:Brian Morris (2006). 5848:Regamey, Constantin. 5728:IV 251 and SN IV 261. 4898:Chad Meister (2009). 4664:Aggivacchagotta Sutta 4096: 3981:) and consciousness ( 3973:See Digha Nikaya 15, 3796: 3783:Mahāparinirvāṇa Sūtra 3758: 3748:dependent origination 3737:Mahāparinirvāṇa Sūtra 3500: 3467: 3422:(grounds or levels). 3297: 3251:This severing is the 3249: 3209:Sandhinirmocana-sutra 3175:nirupadhisesa-nirvana 3115:(solitary realizer). 3089:The classic Mahāyāna 3070: 3059: 2929:school, only wisdom ( 2695:Existing separately ( 2624: 2595: 2549: 2488:three characteristics 2480: 2422:thai forest tradition 2293:Thai forest tradition 2233:Thai forest tradition 2231:Some teachers of the 2105:dependent origination 1758: 1662: 1590: 1575: 1550: 1520: 1490:dependent origination 1450:unanswerable question 1432:kilesa-(pari)nibbana, 1414: 1408: 1388:An-up ādisesa-nibbāna 1349: 1244: 1184: 1091:. In this sense, the 958: 773:), aversion or hate ( 625:which mean "desire", 582:Etymology and meaning 562:anupadhishesa-nirvana 408: 13977:Buddhist terminology 13375:Brihadratha Ikshvaku 13212:Sarvadarsanasangraha 12989:Acintya bheda abheda 12588:East Asian religions 12018:Buddhism in the West 11589:Early Buddhist texts 11204:Four Right Exertions 10670:Ten spiritual realms 10163:Noble Eightfold Path 9925:Priestley, Leonard. 9823:The Buddhist Society 9678:John Bowker (1997), 9607:Eastern Spirituality 9192:Ringu Tulku (2005), 9185:The Salistamba Sutra 8830:Hindson, Ed (2008). 8667:Gombrich, Richard F. 8377:Buddhaghosa (1999), 8357:Bronkhorst, Johannes 7950:Merv Fowler (1999). 7768:Jan Nattier (2007). 7701:Dudjom Rinpoche 2011 7037:, pp. 140, 180. 6751:, p. 750, n. 3. 6531:Merv Fowler (1999). 5529:The Eastern Buddhist 5015:, Kindle loc. 44535. 4479:), meaning that the 3479:Mahavairocana Tantra 3448:apratiṣṭhita-nirvana 3263:) of the dual base ( 3253:apratiṣṭhita-nirvana 3241:apratiṣṭhita-nirvana 3222:Mahayanasutralamkara 3196:apratiṣṭhita-nirvana 3167:apratiṣṭhita-nirvana 3152:Apratiṣṭhita-nirvana 3046:Apratiṣṭhita nirvāna 2966:In Mahayana Buddhism 2874:) and divine power ( 2759:The five aggregates 2738:The five aggregates 2513:apratisamkhyanirodha 2442:appatiṭṭhita viññāṇa 1754:Path of Purification 1730:was unconditioned). 1546:early Buddhist texts 1541:Adittapariyaya Sutta 1374:Sa-upādisesa-nibbāna 1262:) but is closest to 1185:In the cosmology of 1100:sannavedayitanirodha 1024:early Buddhist texts 661:based on this root, 552:sopadhishesa-nirvana 398:Glossary of Buddhism 336:mya ngan las 'das pa 13435:Dayananda Saraswati 13009:Nimbarka Sampradaya 12933:Buddhist philosophy 12711:Religion portal 12458:Temple of the Tooth 12337:Jaya Sri Maha Bodhi 11376:Upāsaka and Upāsikā 10869:Bodhipakkhiyādhammā 10652:Two truths doctrine 10472:Mahapajapati Gotamī 10272:Mahapajapati Gotamī 9603:"Nirvana / Nibbana" 9532:www.dhammatalks.org 9344:, Three River Press 9032:Maha Boowa (2005). 8860:Jayatilleke, K.N., 8016:, pp. 288–289. 7972:"Some texts of the 7665:Khunu Rinpoche 2012 7581:, pp. 228–229. 7251:, pp. 125–127. 7162:, pp. 101–103. 6690:, pp. 201–202. 6646:(Nyanaponika, 2006) 6406:Hamilton-Blyth 2013 6299:Lama Surya Das 1997 6289:, pp. 158–159. 6150:, pp. 206–208. 6072:, p. 223, 226. 6043:, pp. 374–377. 5915:, pp. 318–319. 5878:, pp. 200–208. 5517:, pp. 119–124. 5354:, pp. 137–138. 5325:Max Müller (2011). 4960:, pp. 194–195. 4945:, pp. 589–590. 4878:, pp. 143–150. 4790:bodhisattva grounds 4651:nirvana-after-death 4647:nirvana-after-death 3454:Buddhahood's bodies 3340:Paths to Buddhahood 3333:nirvikalpaka-jñana) 3283:nirvikalpaka-jñana) 2787:) from all impure ( 2734:The five aggregates 2639: 2517:pratisamkhyanirodha 2463:The later Buddhist 2403:The Dhammakaya case 2381:Dhammakaya Movement 2371:Buddhadhasa Bhikkhu 2222:anidassana viññāṇa, 2111:('compounded') and 1828: 1738:The fifth century 1724:view that space or 1378:sopadhiśeṣa-nirvāṇa 1029:Malunkyaputta sutta 855:from that which is 747:is a negative, and 13046:Pashupata Shaivism 12876:Pashupata Shaivism 12633:Western philosophy 12231:Dzong architecture 12053:Vipassana movement 12048:Buddhist modernism 11476:Emperor Wen of Sui 11244:Pratyekabuddhayāna 11177:Threefold Training 10979:Vipassana movement 10695:Hungry Ghost realm 10515:Avidyā (Ignorance) 10462:Puṇṇa Mantānīputta 10211:Great Renunciation 10206:Eight Great Events 10088: 10044:"What is nirvana?" 9829:on August 6, 2009. 9701:2014-02-22 at the 9403:, Brill Academic, 9169:(Revised ed.) 8540:Dutt, Nalinaksha. 8251:No Self No Problem 8028:, p. 288-289. 7406:, pp. 42, 96. 7326:, pp. 94, 97. 7239:, pp. 87, 90. 7097:, pp. 60, 94. 7085:, pp. 41, 53. 6797:Satipatthana Sutta 6466:Theravada Buddhism 6421:Exploring Buddhism 6380:, p. 155-156. 6275:Bhikkhu Bodhi 2011 5925:Bhikkhu Bodhi 2005 5913:Bhikkhu Bodhi 2005 5901:Bhikkhu Bodhi 2005 5813:Bhikkhu Bodhi 2012 5583:, pp. 96–134. 5215:Bhikkhu Bodhi 2012 5130:David Loy (2009). 4782:Consequence School 4575:Non-reactiveness: 4513:kilesa-parinibbāna 3890:based on the root 3491: 3350:Pratyekabuddhahood 3291:) and compassion ( 3259:) the revolution ( 3077: 3065: 2638: 2438:anidassana viññāṇa 2330:anidassana viññāṇa 2322:anidassana viññāṇa 2314:Thanissaro Bhikkhu 2307:anidassana viññāṇa 2147:), and stability ( 2125:appaticcasamuppana 1942:immaterial rebirth 1838:Abandoned fetters 1818: 1616: 1448:after death is an 1363: 1215:Constantin Regamey 1195: 1156:), "unsupported" ( 1122:primitive Buddhism 1058:("wandering") and 969: 951:Rebirth (Buddhism) 947:Samsara (Buddhism) 828:Ṭhānissaro Bhikkhu 803:) or defilements ( 418: 13959: 13958: 13811:Pratītyasamutpāda 12972: 12971: 12753:Indian philosophy 12719: 12718: 12357:Om mani padme hum 12063:Women in Buddhism 11979:Buddhist councils 11849:Western countries 11637:Madhyamakālaṃkāra 11398:Shaolin Monastery 10975:Samatha-vipassanā 10585:Pratītyasamutpāda 10389:Metteyya/Maitreya 10307: 10299: 10291: 10283: 10275: 10267: 10259: 10136:Four Noble Truths 9592:Victor Langheld, 9488:Via Google Books. 9469:978-1-134-25056-1 9165:Rahula, Walpola, 9027:on March 16, 2015 9017:978-1-134-13262-1 8899:978-0-19-157917-2 8822:978-0-521-85942-4 8756:978-1-136-84293-1 8735:978-0-7007-1280-9 8510:978-0-521-88198-2 8489:978-0-521-57054-1 8468:978-0-521-39726-1 8430:978-1-4008-4805-8 8190:978-1-135-79123-0 7963:978-1-898723-66-0 7897:978-1-57062-772-9 7781:978-81-208-2048-7 7610:, pp. 59–60. 7542:, pp. 65–66. 7501:, pp. 72–74. 7471:, pp. 55–74. 7350:, pp. 11–12. 7146:on June 16, 2010. 6972:, pp. 36–37. 6544:978-1-898723-66-0 6517:978-0-7190-0971-6 6476:978-1-134-90352-8 6451:978-0-521-85241-8 6431:978-1-136-22877-3 6408:, pp. 19–28. 6325:, pp. 34–35. 6223:, pp. 75–76. 6167:, pp. 68–69. 5939:, pp. 90–92. 5887:Johansson, Rune, 5691:, pp. 47–48. 5616:, pp. 80–81. 5604:, pp. 68–69. 5472:978-0-230-00712-3 5451:, pp. 12–13. 5427:, pp. 66–67. 5400:, pp. 51–52. 5338:978-1-108-07326-4 5315:, pp. 67–68. 5143:978-1-4384-2680-8 5122:978-1-134-79348-8 5101:978-81-208-1649-7 5075:, pp. 18–21. 5056:978-81-208-0038-0 5030:, pp. 82–84. 4911:978-1-134-14179-1 4741:Mahayana-samgraha 4188:See for example: 3920:are mentioned as 3621:Buddhism. Indian 3592:prabhasvara citta 3398:Abhisamayalamkara 3228:Mahayana-samgraha 3194:school, the term 2847: 2846: 2783:The disjunction ( 2772:The cessation of 2702:A real existent ( 2478:says of nirvana: 2474:Mahavibhasasastra 2113:paticcasamuppanna 1961: 1960: 1835:Further rebirths 1823:according to the 1718:asankhata dhammas 1524:anaharo nibbayati 1312:Mahayana Buddhism 1198:Stanislaw Schayer 884:(Sanskrit), also 865:pratityasamutpada 841:Critical Buddhism 811:Weaving and woods 516:) and ignorance ( 477:Four Noble Truths 403: 402: 16:(Redirected from 13984: 13465:Satyakama Jabala 13400:Akshapada Gotama 13350:Gārgī Vāchaknavī 13330:Vāchaspati Misra 13188:Nyayakusumanjali 13122:Bhagavata Purana 13079:Radical Humanism 13051:Shaiva Siddhanta 12820: 12819: 12792:Vedic philosophy 12746: 12739: 12732: 12723: 12722: 12709: 12708: 12697: 12696: 12536:Sacred languages 12384:Maya Devi Temple 12347:Mahabodhi Temple 12151:Secular Buddhism 12116:Engaged Buddhism 10956: 10804:Tibetan Buddhism 10755:Vietnamese Thiền 10354:Mahāsthāmaprāpta 10305: 10297: 10289: 10281: 10273: 10265: 10257: 10106: 10105: 10093: 10083: 10073: 10066: 10059: 10050: 10049: 10028:Steven Collins. 10022: 10012: 9949: 9943:Walpola Rahula, 9941: 9935: 9934: 9922: 9916: 9915: 9904: 9898: 9897: 9886: 9880: 9879: 9868: 9862: 9861: 9854: 9848: 9847: 9840: 9831: 9830: 9825:. Archived from 9817:Ajahn Brahmali. 9814: 9808: 9807: 9805: 9796: 9790: 9789: 9782: 9771: 9770: 9763: 9757: 9756: 9749: 9743: 9737: 9731: 9726: 9720: 9711: 9705: 9690: 9684: 9675: 9662: 9661: 9658:Encyclopedia.com 9650: 9644: 9643: 9636: 9630: 9629: 9622: 9611: 9610: 9599: 9593: 9578: 9561: 9560: 9549: 9543: 9542: 9540: 9539: 9523: 9507: 9498: 9486: 9485: 9484: 9478: 9472:, archived from 9461: 9449: 9446:Buddhist Thought 9440: 9431: 9422: 9413: 9393: 9384: 9375: 9354: 9345: 9336: 9335:, Parallax Press 9327: 9319: 9299: 9290: 9281: 9280: 9279: 9273: 9258: 9248: 9247: 9246: 9240: 9234:, archived from 9233: 9207: 9197: 9188: 9179: 9170: 9161: 9152: 9131: 9116: 9107: 9095:Ñāṇamoli Bhikkhu 9085: 9076: 9067: 9065: 9063: 9057: 9051:. Archived from 9040: 9028: 9026: 9020:, archived from 9005: 8993: 8984: 8970:Asian Philosophy 8964: 8955: 8930: 8921: 8912: 8903: 8882: 8873: 8865: 8864:, The Free Press 8856: 8847: 8826: 8805: 8787: 8778: 8769: 8760: 8739: 8718: 8709: 8700: 8691: 8682: 8662: 8653: 8644: 8635: 8626: 8605: 8584: 8575: 8566: 8545: 8536: 8527: 8526:, Bruno Cassirer 8525: 8513: 8493: 8472: 8451: 8442: 8433: 8413: 8395: 8383:Ñāṇamoli Bhikkhu 8381:, translated by 8373: 8364: 8352: 8331: 8322: 8313: 8311: 8299: 8290: 8272: 8263: 8254: 8245: 8236: 8213: 8209: 8201: 8195: 8194: 8174: 8168: 8167: 8151: 8145: 8142: 8136: 8130: 8124: 8118: 8109: 8102: 8096: 8092: 8086: 8083: 8077: 8071: 8065: 8059: 8053: 8047: 8041: 8035: 8029: 8023: 8017: 8011: 8005: 7999: 7993: 7967: 7947: 7941: 7935: 7929: 7923: 7917: 7911: 7902: 7901: 7878: 7872: 7871: 7863: 7857: 7854: 7848: 7845: 7839: 7828: 7822: 7816: 7810: 7804: 7798: 7792: 7786: 7785: 7765: 7759: 7756: 7750: 7747: 7728: 7722: 7716: 7710: 7704: 7698: 7692: 7686: 7680: 7674: 7668: 7662: 7656: 7650: 7641: 7635: 7624: 7617: 7611: 7605: 7594: 7588: 7582: 7576: 7567: 7561: 7555: 7549: 7543: 7537: 7531: 7524: 7515: 7508: 7502: 7496: 7487: 7481: 7472: 7466: 7460: 7454: 7448: 7442: 7436: 7430: 7419: 7413: 7407: 7401: 7395: 7389: 7378: 7372: 7363: 7357: 7351: 7345: 7339: 7333: 7327: 7321: 7315: 7309: 7303: 7297: 7291: 7285: 7279: 7273: 7267: 7261: 7252: 7246: 7240: 7234: 7228: 7222: 7213: 7207: 7201: 7198: 7187: 7181: 7175: 7172: 7163: 7157: 7148: 7147: 7142:. Archived from 7116: 7110: 7104: 7098: 7092: 7086: 7080: 7074: 7068: 7062: 7056: 7050: 7049:, pp. 2, 4. 7044: 7038: 7032: 7026: 7020: 7009: 7003: 6997: 6991: 6985: 6979: 6973: 6967: 6961: 6955: 6949: 6943: 6937: 6931: 6925: 6919: 6913: 6907: 6901: 6895: 6889: 6883: 6877: 6871: 6865: 6859: 6853: 6847: 6841: 6835: 6829: 6822: 6816: 6810: 6804: 6794: 6788: 6785:Buddhaghosa 1999 6782: 6776: 6775:, pp. 1, 7. 6773:Buddhaghosa 1999 6770: 6764: 6761:Buddhaghosa 1999 6758: 6752: 6749:Buddhaghosa 1999 6746: 6740: 6737:Buddhaghosa 1999 6734: 6728: 6722: 6716: 6702: 6691: 6685: 6668: 6661: 6648: 6642: 6636: 6630: 6621: 6615: 6609: 6603: 6597: 6591: 6585: 6579: 6573: 6567: 6561: 6555: 6549: 6548: 6528: 6522: 6521: 6505: 6495: 6486: 6480: 6455: 6435: 6415: 6409: 6403: 6394: 6387: 6381: 6375: 6369: 6363: 6350: 6344: 6338: 6332: 6326: 6323:Ringu Tulku 2005 6320: 6314: 6308: 6302: 6296: 6290: 6284: 6278: 6272: 6266: 6260: 6251: 6245: 6236: 6230: 6224: 6218: 6209: 6203: 6192: 6186: 6180: 6174: 6168: 6162: 6151: 6145: 6136: 6130: 6121: 6115: 6109: 6103: 6097: 6091: 6085: 6079: 6073: 6067: 6061: 6055: 6044: 6038: 6032: 6026: 6015: 6009: 6000: 5994: 5988: 5987:, p. 25-27. 5982: 5973: 5967: 5961: 5955: 5940: 5934: 5928: 5922: 5916: 5910: 5904: 5898: 5892: 5885: 5879: 5873: 5867: 5861: 5855: 5846: 5837: 5831: 5825: 5822: 5816: 5810: 5804: 5798: 5792: 5786: 5780: 5774: 5768: 5762: 5756: 5750: 5744: 5738: 5729: 5722: 5716: 5710: 5704: 5698: 5692: 5686: 5675: 5669: 5656: 5653: 5644: 5638: 5629: 5623: 5617: 5611: 5605: 5599: 5593: 5590: 5584: 5578: 5572: 5566: 5557: 5551: 5545: 5544: 5524: 5518: 5512: 5506: 5500: 5494: 5488: 5477: 5476: 5458: 5452: 5446: 5440: 5434: 5428: 5422: 5413: 5407: 5401: 5395: 5389: 5383: 5370: 5364: 5355: 5349: 5343: 5342: 5322: 5316: 5310: 5301: 5295: 5286: 5280: 5259: 5253: 5234: 5224: 5218: 5212: 5206: 5200: 5185: 5179: 5160: 5154: 5148: 5147: 5126: 5105: 5085: 5076: 5070: 5061: 5060: 5040: 5031: 5025: 5016: 5010: 4997: 4991: 4976: 4970: 4961: 4955: 4946: 4940: 4931: 4925: 4919: 4918: 4895: 4879: 4872: 4866: 4863: 4857: 4854: 4848: 4845: 4836: 4833: 4827: 4812: 4796: 4764: 4758: 4711: 4705: 4701: 4695: 4691: 4685: 4681: 4675: 4635: 4629: 4625: 4619: 4615: 4609: 4602: 4596: 4592: 4586: 4573: 4567: 4546: 4540: 4522: 4516: 4500: 4494: 4467: 4461: 4438: 4432: 4428: 4422: 4418: 4412: 4408: 4402: 4398: 4392: 4388: 4372: 4369: 4362: 4356: 4354: 4344: 4338: 4326: 4320: 4318: 4311: 4305: 4286: 4274: 4258: 4255: 4249: 4242: 4236: 4232: 4226: 4214: 4208: 4201: 4195: 4194: 4186: 4180: 4177: 4171: 4134: 4128: 4117: 4111: 4107: 4101: 4089: 4083: 4060: 4054: 4039: 4033: 4026: 4020: 4004: 3998: 3992: 3986: 3975:Mahanidana Sutta 3971: 3965: 3958: 3952: 3914: 3908: 3901: 3895: 3880: 3874: 3870: 3776: 3724:school and some 3696:Tibetan Buddhist 3662:Chinese Buddhism 3647:identitylessness 3555:(Buddha). These 3216:Lankavatarasutra 2640: 2637: 2459:Sthavira schools 2302:pabhassara citta 2297:Anguttara Nikaya 2217:pabhassara citta 2185:Pañcattaya Sutta 2129:paticcasamuppada 2101:David Kalupahana 2041:K.N. Jayatilleke 2016:as an object of 1937:material rebirth 1852:heavenly realms 1829: 1817: 1804:Udana Commentary 1779:gradual training 1390:(Pali; Sanskrit 1376:(Pali; Sanskrit 1134:Edicts of Ashoka 1105:nirodhasamapatti 638:adding the root 489:and goal of the 449: 437: 392: 377: 366: 365: 352: 338: 337: 322: 321: 304: 303: 290: 289: 274: 273: 259: 248: 247: 233: 222: 221: 207: 196: 195: 182: 163: 152: 151: 137: 126: 125: 112: 111: 98: 97: 83: 72: 71: 41: 40: 21: 13992: 13991: 13987: 13986: 13985: 13983: 13982: 13981: 13962: 13961: 13960: 13955: 13781:Parameshashakti 13489: 13425:Ramana Maharshi 13310:Kumārila Bhaṭṭa 13288: 13254:Vaiśeṣika Sūtra 13228:Tattvacintāmaṇi 13101:Abhinavabharati 13088: 13057: 13031:Sikh Philosophy 13019:Vishishtadvaita 12968: 12887: 12811: 12755: 12750: 12720: 12715: 12703: 12685: 12637: 12552: 12467: 12204:Ordination hall 12165: 12067: 12038:Buddhist crisis 11950: 11647: 11599:Mahayana sutras 11575: 11571:Thích Nhất Hạnh 11402: 11275: 11215: 11165:Bodhisattva vow 10850: 10716: 10656: 10615:Taṇhā (Craving) 10550:Five hindrances 10501: 10393: 10323: 10177: 10122: 10094: 10077: 10039: 9990: 9958: 9956:Further reading 9953: 9952: 9942: 9938: 9923: 9919: 9906: 9905: 9901: 9888: 9887: 9883: 9870: 9869: 9865: 9856: 9855: 9851: 9842: 9841: 9834: 9815: 9811: 9803: 9799:Bhikkhu Bodhi. 9797: 9793: 9784: 9783: 9774: 9765: 9764: 9760: 9751: 9750: 9746: 9738: 9734: 9727: 9723: 9712: 9708: 9703:Wayback Machine 9691: 9687: 9676: 9665: 9652: 9651: 9647: 9638: 9637: 9633: 9624: 9623: 9614: 9601: 9600: 9596: 9590:Wayback Machine 9579: 9564: 9551: 9550: 9546: 9537: 9535: 9524: 9520: 9515: 9510: 9482: 9480: 9476: 9470: 9459: 9411: 9372: 9277: 9275: 9271: 9256: 9244: 9242: 9238: 9205: 9149: 9105: 9061: 9059: 9055: 9049: 9038: 9024: 9018: 9003: 8992:, HarperCollins 8900: 8844: 8823: 8803: 8757: 8736: 8623: 8602: 8563: 8523: 8511: 8490: 8469: 8431: 8411: 8393: 8309: 8288: 8226: 8224:Printed sources 8221: 8216: 8211:Digital version 8202: 8198: 8191: 8175: 8171: 8152: 8148: 8143: 8139: 8133:Brunnholzl 2014 8131: 8127: 8119: 8112: 8103: 8099: 8093: 8089: 8084: 8080: 8074:Brunnholzl 2014 8072: 8068: 8062:Brunnholzl 2014 8060: 8056: 8050:Brunnholzl 2014 8048: 8044: 8036: 8032: 8024: 8020: 8012: 8008: 8000: 7996: 7974:tathagatagarbha 7964: 7948: 7944: 7936: 7932: 7924: 7920: 7912: 7905: 7898: 7879: 7875: 7864: 7860: 7855: 7851: 7846: 7842: 7829: 7825: 7817: 7813: 7805: 7801: 7793: 7789: 7782: 7766: 7762: 7757: 7753: 7748: 7731: 7723: 7719: 7711: 7707: 7699: 7695: 7687: 7683: 7675: 7671: 7663: 7659: 7651: 7644: 7636: 7627: 7618: 7614: 7606: 7597: 7589: 7585: 7577: 7570: 7562: 7558: 7550: 7546: 7538: 7534: 7530:2008. pp. 59-60 7525: 7518: 7509: 7505: 7497: 7490: 7482: 7475: 7467: 7463: 7455: 7451: 7443: 7439: 7431: 7422: 7414: 7410: 7402: 7398: 7390: 7381: 7373: 7366: 7358: 7354: 7346: 7342: 7334: 7330: 7322: 7318: 7310: 7306: 7298: 7294: 7286: 7282: 7274: 7270: 7262: 7255: 7247: 7243: 7235: 7231: 7223: 7216: 7208: 7204: 7199: 7190: 7184:Maha Boowa 2005 7182: 7178: 7173: 7166: 7160:Maha Boowa 2005 7158: 7151: 7117: 7113: 7105: 7101: 7093: 7089: 7081: 7077: 7069: 7065: 7057: 7053: 7045: 7041: 7033: 7029: 7021: 7012: 7004: 7000: 6992: 6988: 6980: 6976: 6968: 6964: 6956: 6952: 6944: 6940: 6932: 6928: 6920: 6916: 6908: 6904: 6896: 6892: 6884: 6880: 6872: 6868: 6860: 6856: 6848: 6844: 6836: 6832: 6823: 6819: 6811: 6807: 6795: 6791: 6783: 6779: 6771: 6767: 6759: 6755: 6747: 6743: 6735: 6731: 6723: 6719: 6706:Bhikkhu Ñāṇamol 6703: 6694: 6686: 6671: 6662: 6651: 6643: 6639: 6631: 6624: 6616: 6612: 6604: 6600: 6592: 6588: 6580: 6576: 6568: 6564: 6556: 6552: 6545: 6529: 6525: 6518: 6496: 6489: 6477: 6461: 6452: 6436: 6432: 6416: 6412: 6404: 6397: 6389:Bhikkhu Bodhi. 6388: 6384: 6376: 6372: 6364: 6353: 6345: 6341: 6333: 6329: 6321: 6317: 6309: 6305: 6297: 6293: 6285: 6281: 6273: 6269: 6261: 6254: 6246: 6239: 6231: 6227: 6219: 6212: 6204: 6195: 6187: 6183: 6175: 6171: 6163: 6154: 6146: 6139: 6131: 6124: 6116: 6112: 6104: 6100: 6092: 6088: 6080: 6076: 6068: 6064: 6056: 6047: 6039: 6035: 6027: 6018: 6010: 6003: 5995: 5991: 5983: 5976: 5968: 5964: 5956: 5943: 5935: 5931: 5923: 5919: 5911: 5907: 5899: 5895: 5886: 5882: 5874: 5870: 5862: 5858: 5847: 5840: 5832: 5828: 5823: 5819: 5811: 5807: 5799: 5795: 5787: 5783: 5775: 5771: 5763: 5759: 5753:Bronkhorst 1993 5751: 5747: 5739: 5732: 5726:Samyutta Nikaya 5723: 5719: 5711: 5707: 5699: 5695: 5687: 5678: 5670: 5659: 5654: 5647: 5639: 5632: 5624: 5620: 5612: 5608: 5600: 5596: 5591: 5587: 5579: 5575: 5567: 5560: 5552: 5548: 5525: 5521: 5513: 5509: 5501: 5497: 5489: 5480: 5473: 5459: 5455: 5447: 5443: 5435: 5431: 5423: 5416: 5408: 5404: 5396: 5392: 5384: 5373: 5365: 5358: 5350: 5346: 5339: 5323: 5319: 5311: 5304: 5296: 5289: 5281: 5262: 5254: 5237: 5225: 5221: 5213: 5209: 5201: 5188: 5180: 5163: 5155: 5151: 5144: 5128: 5123: 5107: 5102: 5086: 5079: 5071: 5064: 5057: 5041: 5034: 5026: 5019: 5011: 5000: 4992: 4979: 4971: 4964: 4956: 4949: 4941: 4934: 4926: 4922: 4912: 4896: 4892: 4888: 4883: 4882: 4876:Williams (2008) 4873: 4869: 4864: 4860: 4855: 4851: 4846: 4839: 4834: 4830: 4813: 4809: 4799: 4793: 4779: 4768: 4765: 4761: 4712: 4708: 4702: 4698: 4692: 4688: 4682: 4678: 4668: 4661: 4660: 4636: 4632: 4626: 4622: 4616: 4612: 4603: 4599: 4593: 4589: 4574: 4570: 4547: 4543: 4523: 4519: 4501: 4497: 4468: 4464: 4439: 4435: 4429: 4425: 4419: 4415: 4409: 4405: 4399: 4395: 4389: 4385: 4381: 4376: 4375: 4364: 4363: 4359: 4345: 4341: 4327: 4323: 4313: 4312: 4308: 4281: 4275: 4271: 4261: 4256: 4252: 4246:Tathagatagarbha 4243: 4239: 4233: 4229: 4215: 4211: 4202: 4198: 4189: 4187: 4183: 4178: 4174: 4136:These include: 4135: 4131: 4118: 4114: 4108: 4104: 4090: 4086: 4061: 4057: 4040: 4036: 4027: 4023: 4005: 4001: 3994:M. Falk (1943, 3993: 3989: 3972: 3968: 3959: 3955: 3941:Majjhima Nikaya 3915: 3911: 3902: 3898: 3881: 3877: 3871: 3867: 3863: 3809: 3777: 3774: 3769: 3767: 3765: 3761: 3744:tathāgatagarbha 3740: 3730:tathāgatagarbha 3704:tathāgatagarbha 3689:Samputa Tantra, 3674:tathāgatagarbha 3658:tathāgatagarbha 3610:tathāgatagarbha 3584:tathāgatagarbha 3575:tathāgatagarbha 3562:tathāgatagarbha 3539: 3533: 3462: 3456: 3428: 3342: 3087: 3054: 3048: 3008:Etienne Lamotte 3004:Indian Buddhism 2968: 2852: 2645:Early Buddhist 2634: 2591:Abhidharmakosha 2557:visamyogaprapti 2545:visamyogaprapti 2536:Abhidharmakosha 2461: 2456: 2399:Prayudh Payutto 2366:tathāgatagarbha 2316:. According to 2272:Prayudh Payutto 2208: 2085:) and "truth" ( 2038: 2008:may experience 1997:) and nonself ( 1967: 1957:higher fetters 1954: 1941: 1936: 1919: 1912: 1901: 1889: 1875: 1871: 1867:doubt in Buddha 1859: 1851: 1849: 1816: 1736: 1680:asankhata dhatu 1666:asankhata dhatu 1658:asankhata-dhatu 1646:texts like the 1621: 1585: 1560: 1516: 1511: 1472: 1452:. According to 1344: 1114: 953: 943: 938: 873: 863:(non-self) and 837: 825: 813: 737: 723:. According to 682: 667:five aggregates 584: 541:(non-self) and 367: 335: 334:མྱ་ངན་ལས་འདས་པ། 319: 305: 275: 249: 223: 197: 179: 177: 153: 127: 110:নির্বাণ nibbano 96:निब्बान nibbāna 73: 57: 55: 45: 44:Translations of 39: 28: 23: 22: 15: 12: 11: 5: 13990: 13980: 13979: 13974: 13957: 13956: 13954: 13953: 13948: 13943: 13938: 13933: 13928: 13923: 13918: 13913: 13908: 13903: 13898: 13893: 13888: 13883: 13878: 13873: 13868: 13863: 13858: 13856:Shabda Brahman 13853: 13848: 13843: 13838: 13833: 13828: 13823: 13818: 13813: 13808: 13806:Pratibimbavada 13803: 13798: 13793: 13788: 13783: 13778: 13773: 13768: 13763: 13758: 13753: 13748: 13743: 13738: 13733: 13728: 13723: 13718: 13713: 13708: 13703: 13698: 13693: 13688: 13683: 13678: 13673: 13668: 13663: 13658: 13653: 13648: 13643: 13638: 13633: 13628: 13623: 13618: 13613: 13608: 13603: 13598: 13593: 13588: 13583: 13578: 13573: 13568: 13563: 13558: 13553: 13548: 13543: 13538: 13533: 13528: 13523: 13518: 13513: 13508: 13503: 13497: 13495: 13491: 13490: 13488: 13487: 13482: 13477: 13472: 13467: 13462: 13457: 13452: 13447: 13445:Vedanta Desika 13442: 13437: 13432: 13427: 13422: 13417: 13412: 13407: 13402: 13397: 13392: 13387: 13382: 13377: 13372: 13367: 13362: 13357: 13352: 13347: 13342: 13340:Gautama Buddha 13337: 13335:Uddalaka Aruni 13332: 13327: 13322: 13317: 13312: 13307: 13302: 13296: 13294: 13290: 13289: 13287: 13286: 13281: 13274: 13267: 13262: 13257: 13250: 13249: 13248: 13238: 13231: 13224: 13222:Tarka-Sangraha 13219: 13214: 13209: 13204: 13197: 13190: 13185: 13180: 13179: 13178: 13173: 13165:Mimamsa Sutras 13161: 13154: 13149: 13144: 13137: 13135:Buddhist texts 13132: 13125: 13118: 13111: 13104: 13096: 13094: 13090: 13089: 13087: 13086: 13081: 13076: 13071: 13065: 13063: 13059: 13058: 13056: 13055: 13054: 13053: 13048: 13043: 13033: 13028: 13023: 13022: 13021: 13016: 13011: 13006: 13001: 12996: 12991: 12980: 12978: 12974: 12973: 12970: 12969: 12967: 12966: 12965: 12964: 12959: 12954: 12949: 12944: 12930: 12929: 12928: 12923: 12913: 12908: 12903: 12897: 12895: 12889: 12888: 12886: 12885: 12880: 12879: 12878: 12873: 12863: 12858: 12853: 12848: 12843: 12838: 12828: 12826: 12817: 12813: 12812: 12810: 12809: 12804: 12799: 12794: 12789: 12784: 12779: 12774: 12769: 12763: 12761: 12757: 12756: 12749: 12748: 12741: 12734: 12726: 12717: 12716: 12714: 12713: 12701: 12690: 12687: 12686: 12684: 12683: 12678: 12673: 12668: 12663: 12658: 12653: 12647: 12645: 12639: 12638: 12636: 12635: 12630: 12625: 12620: 12615: 12610: 12605: 12600: 12595: 12590: 12585: 12584: 12583: 12578: 12568: 12562: 12560: 12554: 12553: 12551: 12550: 12549: 12548: 12543: 12533: 12528: 12523: 12518: 12513: 12508: 12503: 12498: 12493: 12488: 12483: 12477: 12475: 12469: 12468: 12466: 12465: 12460: 12455: 12454: 12453: 12448: 12443: 12438: 12433: 12423: 12418: 12413: 12408: 12403: 12402: 12401: 12396: 12391: 12386: 12381: 12371: 12366: 12361: 12360: 12359: 12349: 12344: 12339: 12334: 12333: 12332: 12327: 12322: 12317: 12312: 12302: 12297: 12292: 12287: 12282: 12277: 12272: 12271: 12270: 12268:Greco-Buddhist 12260: 12259: 12258: 12253: 12248: 12243: 12238: 12233: 12228: 12223: 12222: 12221: 12219:Burmese pagoda 12211: 12206: 12201: 12196: 12191: 12186: 12175: 12173: 12167: 12166: 12164: 12163: 12158: 12153: 12148: 12143: 12138: 12133: 12128: 12123: 12118: 12113: 12108: 12103: 12098: 12093: 12088: 12083: 12077: 12075: 12069: 12068: 12066: 12065: 12060: 12055: 12050: 12045: 12040: 12035: 12030: 12025: 12020: 12015: 12010: 12009: 12008: 12001:Greco-Buddhism 11998: 11993: 11992: 11991: 11981: 11976: 11971: 11966: 11960: 11958: 11952: 11951: 11949: 11948: 11947: 11946: 11941: 11936: 11934:United Kingdom 11931: 11926: 11921: 11916: 11911: 11906: 11901: 11896: 11891: 11886: 11881: 11879:Czech Republic 11876: 11871: 11866: 11861: 11856: 11846: 11845: 11844: 11839: 11829: 11828: 11827: 11817: 11816: 11815: 11810: 11800: 11795: 11790: 11785: 11780: 11775: 11770: 11769: 11768: 11758: 11753: 11743: 11738: 11733: 11728: 11723: 11718: 11713: 11708: 11703: 11698: 11693: 11688: 11683: 11678: 11673: 11668: 11663: 11657: 11655: 11649: 11648: 11646: 11645: 11643:Abhidharmadīpa 11640: 11633: 11628: 11623: 11616: 11611: 11606: 11601: 11596: 11591: 11585: 11583: 11577: 11576: 11574: 11573: 11568: 11563: 11561:B. R. Ambedkar 11558: 11553: 11548: 11543: 11538: 11533: 11528: 11523: 11518: 11513: 11508: 11503: 11498: 11493: 11488: 11483: 11481:Songtsen Gampo 11478: 11473: 11468: 11463: 11458: 11453: 11448: 11443: 11438: 11433: 11428: 11423: 11418: 11412: 11410: 11404: 11403: 11401: 11400: 11395: 11394: 11393: 11383: 11378: 11373: 11368: 11363: 11358: 11357: 11356: 11346: 11341: 11336: 11331: 11326: 11321: 11316: 11311: 11306: 11301: 11296: 11291: 11285: 11283: 11277: 11276: 11274: 11273: 11272: 11271: 11266: 11261: 11256: 11246: 11241: 11236: 11231: 11225: 11223: 11217: 11216: 11214: 11213: 11208: 11207: 11206: 11196: 11195: 11194: 11189: 11184: 11174: 11173: 11172: 11167: 11162: 11160:Eight precepts 11157: 11147: 11146: 11145: 11140: 11135: 11130: 11120: 11119: 11118: 11108: 11103: 11098: 11097: 11096: 11091: 11086: 11076: 11071: 11066: 11061: 11056: 11055: 11054: 11049: 11039: 11034: 11033: 11032: 11027: 11022: 11017: 11012: 11007: 11002: 10997: 10992: 10987: 10982: 10972: 10967: 10962: 10957: 10948: 10938: 10933: 10931:Five Strengths 10928: 10923: 10918: 10913: 10908: 10903: 10898: 10897: 10896: 10891: 10886: 10881: 10871: 10866: 10860: 10858: 10852: 10851: 10849: 10848: 10843: 10838: 10833: 10828: 10823: 10822: 10821: 10816: 10811: 10806: 10796: 10795: 10794: 10789: 10784: 10779: 10774: 10769: 10764: 10759: 10758: 10757: 10752: 10747: 10742: 10726: 10724: 10718: 10717: 10715: 10714: 10709: 10708: 10707: 10702: 10697: 10692: 10687: 10682: 10672: 10666: 10664: 10658: 10657: 10655: 10654: 10649: 10648: 10647: 10642: 10637: 10627: 10622: 10617: 10612: 10607: 10602: 10597: 10592: 10587: 10582: 10577: 10572: 10570:Mental factors 10567: 10562: 10557: 10552: 10547: 10542: 10537: 10532: 10527: 10522: 10517: 10511: 10509: 10503: 10502: 10500: 10499: 10494: 10489: 10484: 10479: 10474: 10469: 10464: 10459: 10454: 10449: 10444: 10439: 10434: 10429: 10424: 10422:Mahamoggallāna 10419: 10414: 10409: 10403: 10401: 10395: 10394: 10392: 10391: 10386: 10381: 10376: 10371: 10366: 10361: 10356: 10351: 10346: 10345: 10344: 10337:Avalokiteśvara 10333: 10331: 10325: 10324: 10322: 10321: 10316: 10311: 10310: 10309: 10301: 10293: 10285: 10277: 10269: 10261: 10248: 10243: 10238: 10233: 10228: 10223: 10218: 10213: 10208: 10203: 10198: 10193: 10187: 10185: 10179: 10178: 10176: 10175: 10170: 10165: 10160: 10159: 10158: 10153: 10148: 10138: 10132: 10130: 10124: 10123: 10121: 10120: 10115: 10110: 10099: 10096: 10095: 10076: 10075: 10068: 10061: 10053: 10047: 10046: 10038: 10037:External links 10035: 10034: 10033: 10026: 10023: 10003:(2): 109–139. 9988: 9985: 9971: 9965: 9957: 9954: 9951: 9950: 9936: 9917: 9914:. 21 May 2011. 9899: 9881: 9863: 9849: 9832: 9809: 9791: 9772: 9758: 9744: 9732: 9721: 9706: 9685: 9663: 9645: 9631: 9612: 9594: 9562: 9544: 9517: 9516: 9514: 9511: 9509: 9508: 9499: 9490: 9468: 9450: 9441: 9432: 9423: 9414: 9409: 9394: 9385: 9376: 9370: 9355: 9346: 9337: 9328: 9320: 9300: 9291: 9282: 9249: 9216:(3): 228–283, 9198: 9189: 9180: 9171: 9162: 9153: 9147: 9132: 9117: 9108: 9103: 9086: 9077: 9068: 9047: 9029: 9016: 8994: 8985: 8965: 8946:(2): 109–139, 8931: 8922: 8913: 8904: 8898: 8883: 8874: 8866: 8857: 8848: 8842: 8827: 8821: 8806: 8801: 8788: 8779: 8770: 8768:, Curzon Press 8761: 8755: 8740: 8734: 8719: 8710: 8701: 8692: 8683: 8671:Bechert, Heinz 8663: 8654: 8645: 8636: 8627: 8622:978-0415266062 8621: 8606: 8600: 8585: 8576: 8567: 8561: 8546: 8537: 8528: 8514: 8509: 8494: 8488: 8473: 8467: 8452: 8443: 8434: 8429: 8414: 8410:978-0028657202 8409: 8396: 8391: 8374: 8365: 8353: 8332: 8323: 8314: 8300: 8291: 8286: 8273: 8264: 8255: 8246: 8237: 8227: 8225: 8222: 8220: 8217: 8215: 8214: 8196: 8189: 8169: 8146: 8137: 8125: 8123:, p. 108. 8110: 8097: 8087: 8078: 8066: 8054: 8042: 8030: 8018: 8006: 7994: 7962: 7942: 7930: 7928:, p. 107. 7918: 7916:, p. 104. 7903: 7896: 7873: 7858: 7849: 7840: 7823: 7811: 7799: 7797:, p. 540. 7787: 7780: 7760: 7751: 7729: 7727:, p. 232. 7717: 7715:, p. 137. 7705: 7693: 7691:, p. 125. 7681: 7679:, p. 114. 7669: 7657: 7653:Duckworth 2011 7642: 7625: 7612: 7595: 7583: 7568: 7556: 7544: 7532: 7516: 7503: 7488: 7473: 7461: 7459:, p. 127. 7449: 7447:, p. 105. 7437: 7420: 7408: 7396: 7379: 7364: 7352: 7340: 7328: 7316: 7304: 7302:, p. 100. 7292: 7288:Mackenzie 2007 7280: 7276:Mackenzie 2007 7268: 7266:, p. 126. 7253: 7241: 7229: 7227:, p. 131. 7214: 7212:, p. 212. 7202: 7188: 7176: 7164: 7149: 7120:Gethin, Rupert 7111: 7099: 7095:Mahāsi Sayādaw 7087: 7083:Mahāsi Sayādaw 7075: 7071:Mahāsi Sayādaw 7063: 7059:Mahāsi Sayādaw 7051: 7047:Mahāsi Sayādaw 7039: 7027: 7025:, p. 140. 7010: 6998: 6986: 6974: 6962: 6950: 6948:, p. 125. 6938: 6936:, p. 124. 6926: 6924:, p. 122. 6914: 6912:, p. 121. 6902: 6900:, p. 119. 6890: 6878: 6866: 6854: 6842: 6830: 6817: 6805: 6789: 6777: 6765: 6753: 6741: 6729: 6717: 6708:(translator). 6692: 6669: 6649: 6637: 6622: 6610: 6598: 6586: 6574: 6562: 6550: 6543: 6523: 6516: 6487: 6475: 6450: 6430: 6410: 6395: 6393:, pp. 367-369. 6382: 6370: 6351: 6339: 6327: 6315: 6303: 6291: 6287:Goldstein 2011 6279: 6267: 6252: 6237: 6225: 6210: 6193: 6181: 6169: 6152: 6137: 6135:, p. 101. 6122: 6120:, p. 129. 6110: 6098: 6086: 6074: 6062: 6060:, p. 375. 6045: 6033: 6016: 6001: 5989: 5974: 5962: 5941: 5929: 5927:, p. 320. 5917: 5905: 5903:, p. 318. 5893: 5880: 5868: 5856: 5838: 5826: 5817: 5805: 5793: 5781: 5769: 5757: 5745: 5730: 5717: 5705: 5693: 5676: 5657: 5645: 5630: 5618: 5606: 5594: 5585: 5573: 5558: 5556:, p. 547. 5546: 5535:(2): 161–165. 5531:. new series. 5519: 5507: 5495: 5493:, p. 124. 5478: 5471: 5453: 5441: 5429: 5414: 5402: 5390: 5371: 5356: 5344: 5337: 5317: 5302: 5287: 5260: 5235: 5219: 5207: 5186: 5184:, p. 600. 5161: 5159:, p. 590. 5149: 5142: 5121: 5100: 5077: 5062: 5055: 5032: 5017: 4998: 4977: 4962: 4947: 4932: 4930:, p. 191. 4920: 4910: 4889: 4887: 4884: 4881: 4880: 4867: 4858: 4849: 4837: 4828: 4806: 4805: 4798: 4797: 4759: 4757: 4756: 4748: 4744: 4737: 4733: 4730: 4722: 4706: 4696: 4686: 4676: 4630: 4620: 4610: 4597: 4587: 4585: 4584: 4580: 4568: 4566: 4565: 4561: 4558: 4555: 4552: 4548:Peacefulness: 4541: 4539: 4538: 4534: 4531: 4528:Walpola Rahula 4517: 4495: 4493: 4492: 4477:sa-updadi-sesa 4473: 4462: 4460: 4459: 4456: 4453: 4449: 4445: 4433: 4423: 4413: 4403: 4393: 4382: 4380: 4377: 4374: 4373: 4357: 4339: 4321: 4306: 4268: 4267: 4260: 4259: 4250: 4237: 4227: 4209: 4196: 4181: 4172: 4170: 4169: 4166: 4163: 4160: 4153: 4146: 4129: 4112: 4102: 4084: 4078:, namely as a 4055: 4034: 4032:, p. 99). 4021: 4016:Saddhatu Sutra 4012:Saddhatu Sutra 3999: 3987: 3966: 3953: 3951: 3950: 3937: 3931: 3928: 3909: 3896: 3875: 3864: 3862: 3859: 3858: 3857: 3852: 3847: 3842: 3837: 3830: 3825: 3820: 3815: 3808: 3805: 3772: 3739: 3734: 3651:Ratnakarasanti 3532: 3529: 3455: 3452: 3444:Lesser Vehicle 3440:sarvākārajñatā 3427: 3424: 3341: 3338: 3113:pratyekabuddha 3050:Main article: 3047: 3044: 3042:non-abiding). 3040:apratiṣṭhita ( 2967: 2964: 2956:Ekavyāvahārika 2946:branch of the 2944:Ekavyāvahārika 2942:Regarding the 2936:prajñaparamita 2914:Gautama Buddha 2851: 2848: 2845: 2844: 2837: 2830: 2827: 2824: 2813: 2807: 2806: 2799: 2792: 2781: 2770: 2767: 2761: 2760: 2757: 2750: 2741:Life faculty ( 2739: 2736: 2731: 2721: 2720: 2714: 2707: 2700: 2693: 2690: 2681:Conception of 2677: 2676: 2669: 2662: 2654: 2646: 2643: 2633: 2630: 2618:uncompounded ( 2541:pratisamkhyana 2460: 2457: 2455: 2452: 2237:Ajahn Maha Bua 2212:Thai Theravada 2207: 2189: 2177:uccheda-diṭṭhi 2155:Mahasi Sayadaw 2071:Walpola Rahula 2037: 2034: 1993:), suffering ( 1963:Main article: 1959: 1958: 1955: 1953: 1952: 1949: 1946: 1943: 1938: 1932: 1930: 1927: 1921: 1920: 1918: 1917: 1914: 1908: 1906: 1898: 1892: 1891: 1886: 1880: 1879: 1878:lower fetters 1876: 1874: 1873: 1868: 1865: 1855: 1853: 1850:in earthly or 1846: 1840: 1839: 1836: 1833: 1815: 1812: 1808:Udanatthakatha 1735: 1732: 1620: 1617: 1596:Gautama Buddha 1584: 1581: 1559: 1556: 1515: 1512: 1510: 1507: 1471: 1462: 1454:Walpola Rahula 1404: 1403: 1385: 1359:Loriyan Tangai 1352:greco-buddhist 1343: 1337: 1113: 1110: 1093:soteriological 1081:Vedic religion 942: 939: 937: 934: 907: 906: 900: 872: 869: 836: 833: 824: 821: 812: 809: 736: 733: 713:soteriological 681: 678: 677: 676: 675: 674: 649: 648: 647: 636: 612: 611: 610: 583: 580: 522:). When these 491:Eightfold Path 457:soteriological 401: 400: 394: 393: 386: 380: 379: 360: 354: 353: 346: 340: 339: 330: 324: 323: 314: 308: 307: 298: 292: 291: 284: 278: 277: 268: 262: 261: 242: 236: 235: 216: 210: 209: 190: 184: 183: 172: 166: 165: 146: 140: 139: 120: 114: 113: 106: 100: 99: 92: 86: 85: 66: 60: 59: 56:extinguishing, 52: 48: 47: 26: 9: 6: 4: 3: 2: 13989: 13978: 13975: 13973: 13970: 13969: 13967: 13952: 13949: 13947: 13944: 13942: 13939: 13937: 13934: 13932: 13929: 13927: 13924: 13922: 13919: 13917: 13914: 13912: 13909: 13907: 13904: 13902: 13899: 13897: 13894: 13892: 13889: 13887: 13884: 13882: 13879: 13877: 13874: 13872: 13869: 13867: 13864: 13862: 13859: 13857: 13854: 13852: 13849: 13847: 13844: 13842: 13839: 13837: 13834: 13832: 13829: 13827: 13824: 13822: 13819: 13817: 13814: 13812: 13809: 13807: 13804: 13802: 13799: 13797: 13794: 13792: 13789: 13787: 13786:Parinama-vada 13784: 13782: 13779: 13777: 13774: 13772: 13769: 13767: 13764: 13762: 13759: 13757: 13754: 13752: 13749: 13747: 13744: 13742: 13739: 13737: 13734: 13732: 13729: 13727: 13724: 13722: 13719: 13717: 13714: 13712: 13709: 13707: 13704: 13702: 13699: 13697: 13694: 13692: 13689: 13687: 13684: 13682: 13679: 13677: 13674: 13672: 13669: 13667: 13664: 13662: 13659: 13657: 13654: 13652: 13649: 13647: 13644: 13642: 13639: 13637: 13634: 13632: 13629: 13627: 13624: 13622: 13619: 13617: 13614: 13612: 13609: 13607: 13604: 13602: 13599: 13597: 13594: 13592: 13589: 13587: 13584: 13582: 13579: 13577: 13574: 13572: 13569: 13567: 13564: 13562: 13559: 13557: 13554: 13552: 13549: 13547: 13544: 13542: 13539: 13537: 13534: 13532: 13529: 13527: 13524: 13522: 13519: 13517: 13514: 13512: 13509: 13507: 13504: 13502: 13499: 13498: 13496: 13492: 13486: 13483: 13481: 13478: 13476: 13473: 13471: 13468: 13466: 13463: 13461: 13458: 13456: 13453: 13451: 13448: 13446: 13443: 13441: 13438: 13436: 13433: 13431: 13428: 13426: 13423: 13421: 13418: 13416: 13413: 13411: 13410:Padmasambhāva 13408: 13406: 13403: 13401: 13398: 13396: 13393: 13391: 13388: 13386: 13383: 13381: 13378: 13376: 13373: 13371: 13368: 13366: 13363: 13361: 13358: 13356: 13353: 13351: 13348: 13346: 13343: 13341: 13338: 13336: 13333: 13331: 13328: 13326: 13323: 13321: 13318: 13316: 13315:Maṇḍana Miśra 13313: 13311: 13308: 13306: 13305:Abhinavagupta 13303: 13301: 13298: 13297: 13295: 13291: 13285: 13282: 13280: 13279: 13278:Yoga Vasistha 13275: 13273: 13272: 13268: 13266: 13263: 13261: 13258: 13256: 13255: 13251: 13247: 13244: 13243: 13242: 13239: 13237: 13236: 13232: 13230: 13229: 13225: 13223: 13220: 13218: 13215: 13213: 13210: 13208: 13205: 13203: 13202: 13198: 13196: 13195: 13191: 13189: 13186: 13184: 13181: 13177: 13174: 13172: 13171:All 108 texts 13169: 13168: 13167: 13166: 13162: 13160: 13159: 13155: 13153: 13150: 13148: 13145: 13143: 13142: 13141:Dharmashastra 13138: 13136: 13133: 13131: 13130: 13126: 13124: 13123: 13119: 13117: 13116: 13115:Bhagavad Gita 13112: 13110: 13109: 13105: 13103: 13102: 13098: 13097: 13095: 13091: 13085: 13082: 13080: 13077: 13075: 13072: 13070: 13069:Integral yoga 13067: 13066: 13064: 13060: 13052: 13049: 13047: 13044: 13042: 13039: 13038: 13037: 13034: 13032: 13029: 13027: 13024: 13020: 13017: 13015: 13014:Shuddhadvaita 13012: 13010: 13007: 13005: 13002: 13000: 12997: 12995: 12992: 12990: 12987: 12986: 12985: 12982: 12981: 12979: 12975: 12963: 12960: 12958: 12955: 12953: 12950: 12948: 12945: 12943: 12940: 12939: 12938: 12934: 12931: 12927: 12924: 12922: 12919: 12918: 12917: 12914: 12912: 12909: 12907: 12904: 12902: 12899: 12898: 12896: 12894: 12890: 12884: 12881: 12877: 12874: 12872: 12869: 12868: 12867: 12864: 12862: 12859: 12857: 12854: 12852: 12849: 12847: 12844: 12842: 12839: 12837: 12833: 12830: 12829: 12827: 12825: 12821: 12818: 12814: 12808: 12805: 12803: 12800: 12798: 12795: 12793: 12790: 12788: 12785: 12783: 12780: 12778: 12775: 12773: 12770: 12768: 12765: 12764: 12762: 12758: 12754: 12747: 12742: 12740: 12735: 12733: 12728: 12727: 12724: 12712: 12707: 12702: 12700: 12692: 12691: 12688: 12682: 12679: 12677: 12674: 12672: 12669: 12667: 12664: 12662: 12659: 12657: 12654: 12652: 12649: 12648: 12646: 12644: 12640: 12634: 12631: 12629: 12626: 12624: 12621: 12619: 12616: 12614: 12611: 12609: 12606: 12604: 12601: 12599: 12596: 12594: 12591: 12589: 12586: 12582: 12579: 12577: 12574: 12573: 12572: 12569: 12567: 12564: 12563: 12561: 12559: 12555: 12547: 12544: 12542: 12539: 12538: 12537: 12534: 12532: 12529: 12527: 12524: 12522: 12519: 12517: 12514: 12512: 12509: 12507: 12504: 12502: 12499: 12497: 12494: 12492: 12489: 12487: 12484: 12482: 12479: 12478: 12476: 12474: 12473:Miscellaneous 12470: 12464: 12463:Vegetarianism 12461: 12459: 12456: 12452: 12449: 12447: 12444: 12442: 12439: 12437: 12434: 12432: 12429: 12428: 12427: 12424: 12422: 12419: 12417: 12414: 12412: 12409: 12407: 12404: 12400: 12397: 12395: 12392: 12390: 12387: 12385: 12382: 12380: 12377: 12376: 12375: 12372: 12370: 12367: 12365: 12362: 12358: 12355: 12354: 12353: 12350: 12348: 12345: 12343: 12340: 12338: 12335: 12331: 12328: 12326: 12323: 12321: 12318: 12316: 12313: 12311: 12308: 12307: 12306: 12303: 12301: 12298: 12296: 12293: 12291: 12288: 12286: 12285:Buddha in art 12283: 12281: 12278: 12276: 12273: 12269: 12266: 12265: 12264: 12261: 12257: 12254: 12252: 12249: 12247: 12244: 12242: 12239: 12237: 12234: 12232: 12229: 12227: 12224: 12220: 12217: 12216: 12215: 12212: 12210: 12207: 12205: 12202: 12200: 12197: 12195: 12192: 12190: 12187: 12185: 12182: 12181: 12180: 12177: 12176: 12174: 12172: 12168: 12162: 12159: 12157: 12154: 12152: 12149: 12147: 12144: 12142: 12139: 12137: 12134: 12132: 12129: 12127: 12124: 12122: 12119: 12117: 12114: 12112: 12109: 12107: 12104: 12102: 12099: 12097: 12094: 12092: 12089: 12087: 12084: 12082: 12079: 12078: 12076: 12074: 12070: 12064: 12061: 12059: 12056: 12054: 12051: 12049: 12046: 12044: 12041: 12039: 12036: 12034: 12031: 12029: 12026: 12024: 12021: 12019: 12016: 12014: 12011: 12007: 12004: 12003: 12002: 11999: 11997: 11994: 11990: 11987: 11986: 11985: 11982: 11980: 11977: 11975: 11972: 11970: 11967: 11965: 11962: 11961: 11959: 11957: 11953: 11945: 11942: 11940: 11939:United States 11937: 11935: 11932: 11930: 11927: 11925: 11922: 11920: 11917: 11915: 11912: 11910: 11907: 11905: 11902: 11900: 11897: 11895: 11892: 11890: 11887: 11885: 11882: 11880: 11877: 11875: 11872: 11870: 11867: 11865: 11862: 11860: 11857: 11855: 11852: 11851: 11850: 11847: 11843: 11840: 11838: 11835: 11834: 11833: 11830: 11826: 11823: 11822: 11821: 11818: 11814: 11811: 11809: 11806: 11805: 11804: 11801: 11799: 11796: 11794: 11791: 11789: 11786: 11784: 11781: 11779: 11776: 11774: 11771: 11766: 11762: 11759: 11757: 11754: 11752: 11749: 11748: 11747: 11744: 11742: 11739: 11737: 11734: 11732: 11729: 11727: 11724: 11722: 11719: 11717: 11714: 11712: 11709: 11707: 11704: 11702: 11699: 11697: 11694: 11692: 11689: 11687: 11684: 11682: 11679: 11677: 11674: 11672: 11669: 11667: 11664: 11662: 11659: 11658: 11656: 11654: 11650: 11644: 11641: 11639: 11638: 11634: 11632: 11629: 11627: 11624: 11622: 11621: 11617: 11615: 11612: 11610: 11607: 11605: 11602: 11600: 11597: 11595: 11592: 11590: 11587: 11586: 11584: 11582: 11578: 11572: 11569: 11567: 11564: 11562: 11559: 11557: 11554: 11552: 11549: 11547: 11544: 11542: 11539: 11537: 11534: 11532: 11529: 11527: 11524: 11522: 11519: 11517: 11514: 11512: 11509: 11507: 11504: 11502: 11499: 11497: 11496:Padmasambhava 11494: 11492: 11489: 11487: 11484: 11482: 11479: 11477: 11474: 11472: 11469: 11467: 11464: 11462: 11459: 11457: 11454: 11452: 11449: 11447: 11444: 11442: 11439: 11437: 11434: 11432: 11429: 11427: 11424: 11422: 11419: 11417: 11414: 11413: 11411: 11409: 11408:Major figures 11405: 11399: 11396: 11392: 11389: 11388: 11387: 11384: 11382: 11379: 11377: 11374: 11372: 11369: 11367: 11364: 11362: 11359: 11355: 11354:Western tulku 11352: 11351: 11350: 11347: 11345: 11342: 11340: 11337: 11335: 11332: 11330: 11327: 11325: 11322: 11320: 11317: 11315: 11312: 11310: 11307: 11305: 11302: 11300: 11297: 11295: 11292: 11290: 11287: 11286: 11284: 11282: 11278: 11270: 11267: 11265: 11262: 11260: 11257: 11255: 11252: 11251: 11250: 11247: 11245: 11242: 11240: 11237: 11235: 11232: 11230: 11227: 11226: 11224: 11222: 11218: 11212: 11209: 11205: 11202: 11201: 11200: 11197: 11193: 11190: 11188: 11185: 11183: 11180: 11179: 11178: 11175: 11171: 11168: 11166: 11163: 11161: 11158: 11156: 11155:Five precepts 11153: 11152: 11151: 11148: 11144: 11141: 11139: 11136: 11134: 11133:Dhamma vicaya 11131: 11129: 11126: 11125: 11124: 11121: 11117: 11114: 11113: 11112: 11109: 11107: 11104: 11102: 11099: 11095: 11092: 11090: 11087: 11085: 11082: 11081: 11080: 11077: 11075: 11072: 11070: 11067: 11065: 11062: 11060: 11057: 11053: 11050: 11048: 11045: 11044: 11043: 11040: 11038: 11035: 11031: 11028: 11026: 11023: 11021: 11018: 11016: 11013: 11011: 11008: 11006: 11003: 11001: 10998: 10996: 10993: 10991: 10988: 10986: 10983: 10980: 10976: 10973: 10971: 10968: 10966: 10963: 10961: 10958: 10955: 10954: 10949: 10947: 10944: 10943: 10942: 10939: 10937: 10934: 10932: 10929: 10927: 10924: 10922: 10919: 10917: 10914: 10912: 10909: 10907: 10904: 10902: 10901:Buddhābhiṣeka 10899: 10895: 10892: 10890: 10887: 10885: 10882: 10880: 10877: 10876: 10875: 10872: 10870: 10867: 10865: 10862: 10861: 10859: 10857: 10853: 10847: 10844: 10842: 10839: 10837: 10834: 10832: 10829: 10827: 10824: 10820: 10817: 10815: 10812: 10810: 10807: 10805: 10802: 10801: 10800: 10797: 10793: 10790: 10788: 10785: 10783: 10780: 10778: 10775: 10773: 10770: 10768: 10765: 10763: 10760: 10756: 10753: 10751: 10748: 10746: 10743: 10741: 10738: 10737: 10736: 10733: 10732: 10731: 10728: 10727: 10725: 10723: 10719: 10713: 10710: 10706: 10703: 10701: 10698: 10696: 10693: 10691: 10688: 10686: 10683: 10681: 10678: 10677: 10676: 10673: 10671: 10668: 10667: 10665: 10663: 10659: 10653: 10650: 10646: 10643: 10641: 10638: 10636: 10633: 10632: 10631: 10628: 10626: 10623: 10621: 10618: 10616: 10613: 10611: 10608: 10606: 10603: 10601: 10598: 10596: 10593: 10591: 10588: 10586: 10583: 10581: 10578: 10576: 10573: 10571: 10568: 10566: 10563: 10561: 10558: 10556: 10553: 10551: 10548: 10546: 10545:Enlightenment 10543: 10541: 10538: 10536: 10535:Dhamma theory 10533: 10531: 10530:Buddha-nature 10528: 10526: 10523: 10521: 10518: 10516: 10513: 10512: 10510: 10508: 10504: 10498: 10495: 10493: 10490: 10488: 10485: 10483: 10480: 10478: 10475: 10473: 10470: 10468: 10465: 10463: 10460: 10458: 10455: 10453: 10450: 10448: 10445: 10443: 10440: 10438: 10435: 10433: 10430: 10428: 10425: 10423: 10420: 10418: 10415: 10413: 10410: 10408: 10405: 10404: 10402: 10400: 10396: 10390: 10387: 10385: 10382: 10380: 10377: 10375: 10372: 10370: 10369:Samantabhadra 10367: 10365: 10362: 10360: 10357: 10355: 10352: 10350: 10347: 10343: 10340: 10339: 10338: 10335: 10334: 10332: 10330: 10326: 10320: 10317: 10315: 10312: 10308: 10302: 10300: 10294: 10292: 10286: 10284: 10278: 10276: 10270: 10268: 10262: 10260: 10254: 10253: 10252: 10249: 10247: 10244: 10242: 10239: 10237: 10234: 10232: 10229: 10227: 10224: 10222: 10219: 10217: 10214: 10212: 10209: 10207: 10204: 10202: 10199: 10197: 10194: 10192: 10189: 10188: 10186: 10184: 10180: 10174: 10171: 10169: 10166: 10164: 10161: 10157: 10154: 10152: 10149: 10147: 10144: 10143: 10142: 10139: 10137: 10134: 10133: 10131: 10129: 10125: 10119: 10116: 10114: 10111: 10109: 10101: 10100: 10097: 10092: 10087: 10082: 10074: 10069: 10067: 10062: 10060: 10055: 10054: 10051: 10045: 10041: 10040: 10031: 10027: 10024: 10020: 10016: 10011: 10006: 10002: 9998: 9994: 9989: 9986: 9983: 9979: 9975: 9974:Ajahn Pasanno 9972: 9969: 9966: 9963: 9960: 9959: 9948: 9947: 9940: 9932: 9928: 9921: 9913: 9912:Sujato’s Blog 9909: 9903: 9895: 9894:Sujato’s Blog 9891: 9885: 9877: 9876:Sujato’s Blog 9873: 9867: 9859: 9853: 9845: 9839: 9837: 9828: 9824: 9820: 9813: 9802: 9795: 9787: 9781: 9779: 9777: 9768: 9762: 9754: 9748: 9741: 9736: 9730: 9725: 9719: 9717: 9710: 9704: 9700: 9697: 9696: 9689: 9683: 9681: 9674: 9672: 9670: 9668: 9659: 9655: 9649: 9641: 9635: 9627: 9621: 9619: 9617: 9608: 9604: 9598: 9591: 9587: 9584: 9583: 9577: 9575: 9573: 9571: 9569: 9567: 9558: 9554: 9548: 9533: 9529: 9522: 9518: 9505: 9500: 9496: 9491: 9489: 9479:on 2017-03-29 9475: 9471: 9465: 9458: 9457: 9451: 9447: 9442: 9438: 9433: 9429: 9424: 9420: 9415: 9412: 9410:90-04-08959-4 9406: 9402: 9401: 9395: 9391: 9386: 9382: 9377: 9373: 9371:9780195173987 9367: 9363: 9362: 9356: 9352: 9347: 9343: 9338: 9334: 9329: 9326: 9321: 9318: 9314: 9310: 9306: 9301: 9297: 9292: 9288: 9283: 9274:on 2013-05-13 9270: 9266: 9262: 9255: 9250: 9241:on 2019-04-12 9237: 9232: 9231:2027.42/43810 9227: 9223: 9219: 9215: 9211: 9204: 9199: 9195: 9190: 9186: 9181: 9177: 9172: 9168: 9163: 9159: 9154: 9150: 9148:9788171418794 9144: 9140: 9139: 9133: 9129: 9125: 9124: 9118: 9114: 9109: 9106: 9104:1-928706-01-0 9100: 9096: 9092: 9087: 9083: 9078: 9074: 9069: 9058:on 2009-03-27 9054: 9050: 9048:974-93100-1-2 9044: 9037: 9036: 9030: 9023: 9019: 9013: 9009: 9002: 9001: 8995: 8991: 8986: 8983: 8979: 8975: 8971: 8966: 8963: 8959: 8954: 8949: 8945: 8941: 8937: 8932: 8928: 8923: 8919: 8914: 8910: 8905: 8901: 8895: 8891: 8890: 8884: 8880: 8875: 8872: 8867: 8863: 8858: 8854: 8849: 8845: 8843:9780736936354 8839: 8835: 8834: 8828: 8824: 8818: 8814: 8813: 8807: 8804: 8802:0-7007-0338-1 8798: 8795:, Routledge, 8794: 8789: 8785: 8780: 8776: 8771: 8767: 8762: 8758: 8752: 8749:. Routledge. 8748: 8747: 8741: 8737: 8731: 8728:. Routledge. 8727: 8726: 8720: 8716: 8711: 8707: 8702: 8698: 8693: 8689: 8684: 8680: 8676: 8672: 8668: 8664: 8660: 8655: 8651: 8646: 8642: 8637: 8633: 8628: 8624: 8618: 8614: 8613: 8607: 8603: 8601:9780495050537 8597: 8594:. Wadsworth. 8593: 8592: 8586: 8582: 8577: 8573: 8568: 8564: 8562:9780495050537 8558: 8555:. Wadsworth. 8554: 8553: 8547: 8543: 8538: 8534: 8529: 8522: 8521: 8515: 8512: 8506: 8502: 8501: 8495: 8491: 8485: 8481: 8480: 8474: 8470: 8464: 8460: 8459: 8453: 8449: 8444: 8440: 8435: 8432: 8426: 8422: 8421: 8415: 8412: 8406: 8403:, MacMillan, 8402: 8397: 8394: 8392:1-928706-01-0 8388: 8384: 8380: 8375: 8371: 8366: 8362: 8358: 8354: 8350: 8346: 8342: 8338: 8333: 8329: 8324: 8320: 8315: 8308: 8307: 8301: 8297: 8292: 8289: 8287:0-86171-331-1 8283: 8279: 8274: 8270: 8265: 8261: 8256: 8252: 8247: 8243: 8238: 8234: 8229: 8228: 8212: 8207: 8200: 8192: 8186: 8182: 8181: 8173: 8165: 8161: 8157: 8150: 8141: 8135:, p. 76. 8134: 8129: 8122: 8121:Williams 1994 8117: 8115: 8107: 8101: 8091: 8082: 8076:, p. 58. 8075: 8070: 8064:, p. 56. 8063: 8058: 8052:, p. 55. 8051: 8046: 8040:, p. 42. 8039: 8034: 8027: 8022: 8015: 8010: 8003: 7998: 7991: 7987: 7983: 7979: 7975: 7971: 7965: 7959: 7955: 7954: 7946: 7939: 7938:Williams 2008 7934: 7927: 7926:Williams 2008 7922: 7915: 7914:Williams 2008 7910: 7908: 7899: 7893: 7889: 7888: 7883: 7882:Ray, Reginald 7877: 7869: 7862: 7853: 7844: 7837: 7833: 7827: 7821:, p. 88. 7820: 7815: 7809:, p. 36. 7808: 7803: 7796: 7791: 7783: 7777: 7773: 7772: 7764: 7755: 7746: 7744: 7742: 7740: 7738: 7736: 7734: 7726: 7721: 7714: 7709: 7702: 7697: 7690: 7685: 7678: 7673: 7666: 7661: 7654: 7649: 7647: 7639: 7634: 7632: 7630: 7622: 7616: 7609: 7608:Williams 2008 7604: 7602: 7600: 7592: 7587: 7580: 7575: 7573: 7566:, p. 69. 7565: 7560: 7554:, p. 78. 7553: 7548: 7541: 7536: 7529: 7523: 7521: 7513: 7507: 7500: 7495: 7493: 7486:, p. 59. 7485: 7480: 7478: 7470: 7465: 7458: 7453: 7446: 7441: 7435:, p. 91. 7434: 7429: 7427: 7425: 7418:, p. 77. 7417: 7412: 7405: 7400: 7394:, p. 41. 7393: 7388: 7386: 7384: 7377:, p. 40. 7376: 7371: 7369: 7362:, p. 38. 7361: 7356: 7349: 7344: 7338:, p. 99. 7337: 7332: 7325: 7320: 7313: 7308: 7301: 7296: 7290:, p. 51. 7289: 7284: 7277: 7272: 7265: 7264:Williams 2008 7260: 7258: 7250: 7249:Williams 2008 7245: 7238: 7233: 7226: 7221: 7219: 7211: 7206: 7197: 7195: 7193: 7186:, p. 99. 7185: 7180: 7171: 7169: 7161: 7156: 7154: 7145: 7141: 7137: 7133: 7129: 7125: 7121: 7115: 7108: 7103: 7096: 7091: 7084: 7079: 7073:, p. 13. 7072: 7067: 7060: 7055: 7048: 7043: 7036: 7031: 7024: 7019: 7017: 7015: 7008:, p. 40. 7007: 7002: 6996:, p. 38. 6995: 6990: 6984:, p. 37. 6983: 6978: 6971: 6966: 6960:, p. 35. 6959: 6954: 6947: 6942: 6935: 6930: 6923: 6918: 6911: 6906: 6899: 6894: 6888:, p. 93. 6887: 6882: 6876:, p. 91. 6875: 6870: 6863: 6858: 6851: 6846: 6840:, p. 65. 6839: 6834: 6827: 6821: 6814: 6813:Gombrich 2006 6809: 6802: 6798: 6793: 6786: 6781: 6774: 6769: 6762: 6757: 6750: 6745: 6738: 6733: 6727:, p. 87. 6726: 6721: 6714: 6712: 6707: 6701: 6699: 6697: 6689: 6684: 6682: 6680: 6678: 6676: 6674: 6666: 6660: 6658: 6656: 6654: 6647: 6641: 6634: 6629: 6627: 6620:, p. 82. 6619: 6614: 6608:, p. 21. 6607: 6602: 6596:, p. 66. 6595: 6590: 6584:, p. 65. 6583: 6578: 6572:, p. 82. 6571: 6566: 6560:, p. 63. 6559: 6554: 6546: 6540: 6536: 6535: 6527: 6519: 6513: 6509: 6504: 6503: 6494: 6492: 6484: 6478: 6472: 6468: 6467: 6459: 6453: 6447: 6443: 6442: 6433: 6427: 6423: 6422: 6414: 6407: 6402: 6400: 6392: 6386: 6379: 6378:Gombrich 2009 6374: 6367: 6362: 6360: 6358: 6356: 6349:, p. 41. 6348: 6343: 6337:, p. 76. 6336: 6331: 6324: 6319: 6312: 6307: 6301:, p. 76. 6300: 6295: 6288: 6283: 6277:, p. 25. 6276: 6271: 6264: 6259: 6257: 6249: 6244: 6242: 6235: 6229: 6222: 6217: 6215: 6208:, p. 68. 6207: 6206:Gombrich 2006 6202: 6200: 6198: 6191:, p. 61. 6190: 6185: 6179:, p. 47. 6178: 6173: 6166: 6165:Gombrich 2006 6161: 6159: 6157: 6149: 6144: 6142: 6134: 6129: 6127: 6119: 6118:Lindtner 1997 6114: 6107: 6106:Lindtner 1997 6102: 6095: 6094:Lindtner 1997 6090: 6084:, p. 99. 6083: 6078: 6071: 6066: 6059: 6054: 6052: 6050: 6042: 6037: 6031:, p. 10. 6030: 6025: 6023: 6021: 6014:, p. xi. 6013: 6008: 6006: 5998: 5993: 5986: 5981: 5979: 5971: 5970:Lindtner 1999 5966: 5959: 5958:Lindtner 1997 5954: 5952: 5950: 5948: 5946: 5938: 5933: 5926: 5921: 5914: 5909: 5902: 5897: 5891:1969, p. 111. 5890: 5884: 5877: 5872: 5865: 5860: 5853: 5852: 5845: 5843: 5836:, p. 46. 5835: 5830: 5821: 5814: 5809: 5802: 5797: 5790: 5785: 5778: 5773: 5766: 5765:Gombrich 1996 5761: 5754: 5749: 5742: 5737: 5735: 5727: 5721: 5715:, p. 58. 5714: 5713:Hamilton 2000 5709: 5702: 5697: 5690: 5689:Williams 2002 5685: 5683: 5681: 5673: 5672:Brahmāli 2009 5668: 5666: 5664: 5662: 5652: 5650: 5643:, p. 38. 5642: 5637: 5635: 5628:, p. 45. 5627: 5622: 5615: 5610: 5603: 5598: 5589: 5582: 5581:Gombrich 2006 5577: 5570: 5565: 5563: 5555: 5550: 5542: 5538: 5534: 5530: 5523: 5516: 5511: 5504: 5499: 5492: 5487: 5485: 5483: 5474: 5468: 5464: 5457: 5450: 5445: 5438: 5433: 5426: 5425:Gombrich 2006 5421: 5419: 5411: 5410:Gombrich 1992 5406: 5399: 5394: 5388:, p. 75. 5387: 5382: 5380: 5378: 5376: 5369:, p. 10. 5368: 5363: 5361: 5353: 5348: 5340: 5334: 5330: 5329: 5321: 5314: 5313:Gombrich 2006 5309: 5307: 5300:, p. 67. 5299: 5298:Gombrich 2006 5294: 5292: 5285:, p. 12. 5284: 5279: 5277: 5275: 5273: 5271: 5269: 5267: 5265: 5258:, p. 64. 5257: 5252: 5250: 5248: 5246: 5244: 5242: 5240: 5232: 5228: 5223: 5216: 5211: 5204: 5199: 5197: 5195: 5193: 5191: 5183: 5178: 5176: 5174: 5172: 5170: 5168: 5166: 5158: 5153: 5145: 5139: 5135: 5134: 5124: 5118: 5114: 5113: 5103: 5097: 5093: 5092: 5084: 5082: 5074: 5073:Hamilton 2000 5069: 5067: 5058: 5052: 5048: 5047: 5039: 5037: 5029: 5024: 5022: 5014: 5009: 5007: 5005: 5003: 4996:, p. 66. 4995: 4994:Gombrich 2006 4990: 4988: 4986: 4984: 4982: 4975:, p. 65. 4974: 4973:Gombrich 2006 4969: 4967: 4959: 4954: 4952: 4944: 4939: 4937: 4929: 4924: 4917: 4913: 4907: 4903: 4902: 4894: 4890: 4877: 4871: 4862: 4853: 4844: 4842: 4832: 4825: 4821: 4817: 4811: 4807: 4804: 4803: 4791: 4787: 4783: 4776: 4772: 4769:Similarly, a 4763: 4754: 4749: 4745: 4742: 4738: 4734: 4731: 4728: 4723: 4719: 4718: 4716: 4710: 4700: 4690: 4680: 4672: 4665: 4658: 4657: 4652: 4648: 4644: 4640: 4634: 4624: 4614: 4607: 4601: 4591: 4581: 4577: 4576: 4572: 4562: 4559: 4556: 4553: 4550: 4549: 4545: 4535: 4532: 4529: 4526: 4525: 4521: 4514: 4510: 4506: 4499: 4490: 4486: 4485:an-upadi-sesa 4482: 4478: 4474: 4471: 4470: 4466: 4457: 4454: 4450: 4446: 4442: 4441: 4437: 4427: 4417: 4407: 4397: 4387: 4383: 4367: 4361: 4353: 4348: 4343: 4336: 4332: 4325: 4316: 4310: 4303: 4299: 4295: 4291: 4284: 4279: 4273: 4269: 4266: 4265: 4254: 4247: 4241: 4231: 4224: 4220: 4213: 4206: 4205:luminous mind 4200: 4192: 4185: 4176: 4167: 4164: 4161: 4158: 4154: 4151: 4147: 4144: 4143: 4138: 4137: 4133: 4126: 4122: 4121:Visuddhimagga 4116: 4106: 4099: 4094: 4088: 4081: 4077: 4073: 4069: 4065: 4059: 4052: 4048: 4044: 4038: 4031: 4025: 4017: 4013: 4009: 4003: 3997: 3991: 3984: 3980: 3976: 3970: 3963: 3957: 3948: 3944: 3942: 3938: 3935: 3932: 3929: 3926: 3925: 3923: 3919: 3913: 3906: 3900: 3894:, "to weave." 3893: 3889: 3885: 3879: 3869: 3865: 3856: 3853: 3851: 3848: 3846: 3843: 3841: 3838: 3836: 3835: 3831: 3829: 3826: 3824: 3821: 3819: 3816: 3814: 3811: 3810: 3803: 3801: 3795: 3793: 3789: 3785: 3784: 3771: 3762: 3757: 3755: 3754: 3749: 3745: 3738: 3733: 3731: 3728:figures, see 3727: 3723: 3719: 3715: 3711: 3710: 3705: 3701: 3697: 3692: 3690: 3686: 3681: 3679: 3675: 3671: 3667: 3663: 3659: 3654: 3652: 3648: 3644: 3640: 3636: 3632: 3628: 3624: 3620: 3616: 3612: 3611: 3605: 3603: 3602:Buddha-nature 3599: 3598: 3597:agantukaklesa 3593: 3589: 3588:luminous mind 3585: 3581: 3576: 3572: 3568: 3564: 3563: 3558: 3554: 3550: 3546: 3545: 3538: 3537:Buddha-nature 3531:Buddha-nature 3528: 3526: 3525: 3520: 3519: 3514: 3510: 3509:Mahāsaṃghikas 3504: 3499: 3496: 3488: 3485:, the Buddha 3484: 3480: 3476: 3473: 3472: 3466: 3461: 3451: 3449: 3445: 3441: 3437: 3433: 3423: 3421: 3420: 3415: 3411: 3409: 3405: 3400: 3399: 3393: 3391: 3387: 3383: 3382:skillful ways 3379: 3375: 3371: 3367: 3363: 3359: 3355: 3351: 3347: 3337: 3334: 3328: 3326: 3322: 3318: 3314: 3310: 3306: 3302: 3296: 3294: 3290: 3289: 3284: 3278: 3276: 3272: 3271: 3266: 3262: 3258: 3254: 3248: 3246: 3242: 3238: 3234: 3230: 3229: 3224: 3223: 3218: 3217: 3212: 3210: 3205: 3201: 3197: 3193: 3188: 3185: 3180: 3176: 3172: 3168: 3163: 3161: 3157: 3153: 3149: 3145: 3144: 3139: 3136:, but out of 3135: 3131: 3130: 3125: 3121: 3116: 3114: 3110: 3106: 3105: 3100: 3096: 3092: 3086: 3082: 3074: 3069: 3063: 3058: 3053: 3043: 3041: 3037: 3033: 3028: 3026: 3022: 3021: 3016: 3014: 3009: 3005: 3001: 2997: 2992: 2990: 2985: 2981: 2977: 2973: 2963: 2961: 2960:Lokottaravada 2957: 2953: 2949: 2948:Mahāsāṃghikas 2945: 2940: 2938: 2937: 2932: 2928: 2923: 2921: 2920: 2915: 2910: 2909:Mahāsāṃghikas 2905: 2903: 2902: 2897: 2893: 2889: 2885: 2881: 2877: 2873: 2870:), his body ( 2869: 2865: 2861: 2857: 2854:According to 2842: 2838: 2835: 2831: 2828: 2825: 2822: 2818: 2814: 2812: 2809: 2808: 2804: 2800: 2797: 2793: 2790: 2786: 2782: 2779: 2775: 2771: 2768: 2766: 2763: 2762: 2758: 2755: 2751: 2748: 2747:nikayasabhaga 2744: 2740: 2737: 2735: 2732: 2730: 2728: 2723: 2722: 2719: 2715: 2712: 2708: 2705: 2701: 2698: 2694: 2691: 2689: 2688: 2684: 2679: 2678: 2675: 2674: 2668: 2667: 2663: 2660: 2659: 2653: 2652: 2647: 2642: 2641: 2636: 2628: 2623: 2621: 2616: 2610: 2608: 2604: 2600: 2594: 2592: 2588: 2587: 2582: 2578: 2574: 2570: 2564: 2562: 2558: 2554: 2548: 2546: 2542: 2538: 2537: 2532: 2528: 2527: 2522: 2518: 2514: 2510: 2504: 2501: 2497: 2493: 2489: 2485: 2479: 2477: 2475: 2470: 2466: 2451: 2449: 2448:Bhante Sujato 2445: 2443: 2439: 2435: 2431: 2427: 2423: 2418: 2416: 2412: 2406: 2404: 2400: 2396: 2392: 2391: 2386: 2382: 2378: 2377: 2372: 2368: 2367: 2362: 2359:, nibbana is 2358: 2354: 2350: 2349: 2344: 2343: 2338: 2337:Paul Williams 2335:According to 2333: 2331: 2327: 2323: 2319: 2315: 2310: 2308: 2304: 2303: 2298: 2294: 2290: 2286: 2283: 2279: 2277: 2273: 2269: 2265: 2261: 2257: 2256: 2251: 2250: 2245: 2242: 2238: 2234: 2229: 2227: 2223: 2219: 2218: 2213: 2206: 2202: 2198: 2194: 2188: 2186: 2182: 2178: 2174: 2170: 2166: 2162: 2161: 2156: 2152: 2150: 2146: 2142: 2138: 2134: 2130: 2126: 2122: 2118: 2114: 2110: 2106: 2102: 2097: 2095: 2094:Bhikkhu Bodhi 2090: 2088: 2084: 2080: 2076: 2072: 2068: 2063: 2061: 2057: 2053: 2052: 2046: 2042: 2033: 2032:is realized. 2031: 2027: 2023: 2019: 2015: 2011: 2007: 2006:non-returning 2002: 2000: 1996: 1992: 1988: 1984: 1979: 1977: 1972: 1966: 1956: 1950: 1947: 1944: 1939: 1934: 1931: 1928: 1926: 1923: 1922: 1915: 1910: 1907: 1905: 1899: 1897: 1894: 1893: 1887: 1885: 1882: 1881: 1869: 1866: 1863: 1858:identity view 1857: 1856: 1848:up to seven, 1847: 1845: 1842: 1841: 1834: 1831: 1830: 1826: 1822: 1811: 1809: 1805: 1801: 1796: 1794: 1790: 1789:Visuddhimagga 1786: 1785: 1780: 1775: 1772: 1768: 1762: 1757: 1755: 1751: 1750: 1749:Visuddhimagga 1746:says, in his 1745: 1741: 1731: 1729: 1728: 1723: 1722:Sarvastivadin 1720:(such as the 1719: 1715: 1710: 1708: 1704: 1700: 1697: 1692: 1689: 1688:Dhammasangani 1685: 1681: 1677: 1676: 1675:Dhammasangani 1669: 1667: 1661: 1659: 1655: 1652: 1650: 1645: 1640: 1638: 1634: 1630: 1626: 1613: 1609: 1605: 1601: 1597: 1593: 1589: 1579: 1574: 1571: 1568: 1566: 1554: 1549: 1547: 1543: 1542: 1537: 1536:three poisons 1533: 1527: 1525: 1519: 1506: 1504: 1503: 1497: 1495: 1491: 1487: 1483: 1479: 1478: 1470: 1466: 1461: 1459: 1455: 1451: 1447: 1442: 1441: 1437: 1433: 1429: 1424: 1418: 1412: 1407: 1401: 1397: 1393: 1389: 1386: 1383: 1379: 1375: 1372: 1371: 1370: 1368: 1360: 1356: 1353: 1348: 1341: 1336: 1334: 1330: 1326: 1325: 1319: 1317: 1313: 1309: 1305: 1301: 1297: 1293: 1289: 1285: 1279: 1277: 1273: 1269: 1265: 1261: 1257: 1253: 1249: 1243: 1240: 1238: 1234: 1230: 1226: 1222: 1218: 1216: 1211: 1207: 1203: 1199: 1192: 1188: 1183: 1179: 1177: 1176:Bhikkhu Bodhi 1173: 1171: 1167: 1163: 1159: 1155: 1151: 1147: 1146: 1141: 1137: 1135: 1132:found in the 1131: 1127: 1123: 1119: 1109: 1107: 1106: 1101: 1096: 1094: 1090: 1086: 1082: 1078: 1073: 1071: 1067: 1066:Bhikkhu Bodhi 1063: 1062: 1057: 1052: 1050: 1046: 1045: 1040: 1036: 1031: 1030: 1025: 1021: 1017: 1013: 1008: 1006: 1002: 1001: 996: 993: 989: 985: 984: 978: 974: 966: 965:three poisons 962: 957: 952: 948: 933: 931: 930: 925: 921: 917: 913: 904: 903:Pañña-vimutti 901: 898: 895: 894: 893: 891: 887: 883: 882: 877: 868: 866: 862: 858: 854: 850: 846: 842: 832: 829: 820: 818: 808: 806: 802: 798: 792: 790: 789: 784: 783: 778: 777: 772: 771: 766: 761: 759: 758:parinibbāyati 755: 750: 746: 742: 732: 730: 726: 722: 718: 714: 710: 706: 701: 699: 695: 691: 687: 672: 668: 664: 660: 659: 657: 653: 650: 645: 641: 637: 634: 630: 627: 626: 624: 620: 616: 613: 608: 604: 603: 601: 597: 594: 593: 592: 589: 579: 577: 576: 571: 567: 563: 559: 558: 553: 548: 546: 545: 540: 539: 533: 531: 530: 525: 521: 520: 515: 514: 510:), aversion ( 509: 508: 503: 499: 494: 492: 488: 484: 483: 478: 474: 473: 468: 467: 462: 459:release from 458: 454: 450: 448: 442: 438: 436: 430: 426: 422: 415: 411: 407: 399: 395: 391: 387: 385: 381: 376: 371: 361: 359: 355: 351: 347: 345: 341: 331: 329: 325: 315: 313: 309: 299: 297: 293: 285: 283: 279: 269: 267: 263: 258: 253: 243: 241: 237: 232: 227: 217: 215: 211: 206: 201: 191: 189: 185: 181: 173: 171: 167: 162: 157: 147: 145: 141: 136: 131: 121: 119: 115: 107: 105: 101: 93: 91: 87: 82: 77: 67: 65: 61: 53: 49: 42: 37: 33: 19: 13886:Iccha-mrityu 13851:Satkaryavada 13751:Nididhyasana 13736:Matsya Nyaya 13470:Madhvacharya 13300:Adi Shankara 13293:Philosophers 13276: 13269: 13252: 13233: 13226: 13217:Shiva Sutras 13207:Sangam texts 13199: 13192: 13183:Nyāya Sūtras 13163: 13156: 13139: 13129:Brahma Sutra 13128: 13120: 13113: 13108:Arthashastra 13106: 13099: 13041:Pratyabhijna 12921:Anekantavada 12651:Bodhisattvas 12571:Christianity 12566:Baháʼí Faith 12431:Dharmachakra 12421:Prayer wheel 12411:Prayer beads 12179:Architecture 12058:969 Movement 11842:Saudi Arabia 11820:Central Asia 11813:South Africa 11635: 11618: 11551:Panchen Lama 11456:Buddhapālita 11052:Satipatthana 11047:Mindful Yoga 10960:Recollection 10874:Brahmavihara 10745:Japanese Zen 10740:Chinese Chan 10700:Animal realm 10507:Key concepts 10329:Bodhisattvas 10141:Three Jewels 10029: 10000: 9996: 9945: 9939: 9930: 9920: 9911: 9902: 9893: 9884: 9875: 9866: 9852: 9827:the original 9822: 9812: 9794: 9761: 9747: 9735: 9724: 9715: 9709: 9694: 9688: 9679: 9657: 9648: 9634: 9606: 9597: 9581: 9556: 9547: 9536:. Retrieved 9531: 9521: 9503: 9494: 9481:, retrieved 9474:the original 9455: 9445: 9436: 9427: 9418: 9399: 9389: 9380: 9360: 9350: 9341: 9332: 9324: 9308: 9304: 9295: 9286: 9276:, retrieved 9269:the original 9264: 9260: 9243:, retrieved 9236:the original 9213: 9209: 9193: 9184: 9175: 9166: 9157: 9137: 9128:the original 9122: 9112: 9090: 9081: 9072: 9060:. Retrieved 9053:the original 9034: 9022:the original 8999: 8989: 8973: 8969: 8943: 8939: 8926: 8917: 8908: 8888: 8878: 8870: 8861: 8852: 8832: 8811: 8792: 8783: 8774: 8765: 8745: 8724: 8714: 8705: 8696: 8687: 8678: 8674: 8658: 8649: 8640: 8631: 8611: 8590: 8580: 8571: 8551: 8541: 8532: 8519: 8499: 8478: 8457: 8447: 8438: 8419: 8400: 8378: 8369: 8360: 8343:(1): 33–66. 8340: 8336: 8327: 8318: 8305: 8295: 8277: 8268: 8259: 8250: 8241: 8232: 8205: 8199: 8179: 8172: 8155: 8149: 8140: 8128: 8105: 8100: 8090: 8081: 8069: 8057: 8045: 8033: 8026:Gregory 1991 8021: 8014:Gregory 1991 8009: 7997: 7989: 7985: 7981: 7977: 7973: 7969: 7952: 7945: 7933: 7921: 7886: 7876: 7867: 7861: 7852: 7843: 7838:, pp. 34-35. 7826: 7814: 7802: 7790: 7770: 7763: 7754: 7720: 7708: 7696: 7684: 7672: 7660: 7620: 7615: 7586: 7559: 7547: 7535: 7527: 7511: 7510:Guang Xing. 7506: 7464: 7452: 7440: 7411: 7399: 7355: 7343: 7331: 7319: 7307: 7295: 7283: 7271: 7244: 7232: 7205: 7179: 7144:the original 7131: 7127: 7114: 7107:Harvey 1995b 7102: 7090: 7078: 7066: 7061:, p. 3. 7054: 7042: 7030: 7001: 6989: 6977: 6965: 6953: 6941: 6929: 6917: 6905: 6893: 6881: 6869: 6857: 6845: 6833: 6825: 6820: 6808: 6792: 6787:, p. 7. 6780: 6768: 6763:, p. 1. 6756: 6744: 6739:, p. 6. 6732: 6725:Harvey 1995a 6720: 6709: 6664: 6640: 6613: 6601: 6594:Collins 2010 6589: 6582:Collins 2010 6577: 6570:Collins 2010 6565: 6558:Collins 2010 6553: 6533: 6526: 6501: 6482: 6465: 6457: 6440: 6420: 6413: 6390: 6385: 6373: 6347:Collins 2010 6342: 6330: 6318: 6311:Moffitt 2008 6306: 6294: 6282: 6270: 6233: 6228: 6184: 6172: 6148:Collins 1990 6113: 6101: 6089: 6077: 6065: 6036: 5992: 5985:Akizuki 1990 5965: 5932: 5920: 5908: 5896: 5888: 5883: 5876:Harvey 1995b 5871: 5859: 5849: 5834:Collins 2010 5829: 5820: 5808: 5796: 5784: 5772: 5760: 5748: 5720: 5708: 5696: 5641:Collins 2010 5626:Collins 2010 5621: 5614:Trainor 2004 5609: 5597: 5588: 5576: 5549: 5532: 5528: 5522: 5515:Swanson 1997 5510: 5503:Swanson 1997 5498: 5491:Swanson 1997 5462: 5456: 5444: 5432: 5405: 5393: 5367:Swanson 1997 5352:Collins 1998 5347: 5327: 5320: 5256:Collins 2010 5222: 5210: 5205:, p. 9. 5203:Cousins 1998 5182:Buswell 2004 5152: 5132: 5111: 5090: 5045: 5028:Collins 1990 4928:Collins 1998 4923: 4915: 4900: 4893: 4870: 4861: 4852: 4831: 4823: 4819: 4815: 4810: 4801: 4800: 4774: 4762: 4753:apratiṣṭhita 4752: 4740: 4726: 4714: 4709: 4699: 4689: 4679: 4663: 4654: 4650: 4646: 4638: 4633: 4623: 4613: 4600: 4590: 4571: 4544: 4520: 4512: 4509:kleśa/kilesa 4508: 4504: 4498: 4488: 4484: 4480: 4476: 4465: 4436: 4426: 4416: 4406: 4396: 4386: 4360: 4342: 4334: 4330: 4324: 4309: 4294:impermanence 4272: 4263: 4262: 4253: 4245: 4240: 4230: 4222: 4218: 4212: 4199: 4184: 4175: 4140: 4139:By insight ( 4132: 4125:purification 4124: 4120: 4115: 4105: 4097: 4087: 4075: 4067: 4063: 4058: 4046: 4037: 4024: 4019:impurities." 4015: 4011: 4007: 4002: 3995: 3990: 3982: 3978: 3974: 3969: 3961: 3956: 3939: 3934:Sutta-nipata 3933: 3921: 3917: 3912: 3904: 3899: 3891: 3887: 3878: 3868: 3832: 3797: 3792:Lewis Hodous 3781: 3779: 3763: 3759: 3751: 3743: 3741: 3736: 3729: 3707: 3703: 3693: 3688: 3682: 3673: 3657: 3655: 3608: 3606: 3596: 3591: 3583: 3579: 3574: 3570: 3569:also called 3566: 3560: 3552: 3548: 3542: 3540: 3522: 3516: 3512: 3506: 3501: 3492: 3469: 3447: 3439: 3429: 3417: 3413: 3407: 3403: 3396: 3394: 3389: 3385: 3377: 3373: 3365: 3361: 3343: 3332: 3330: 3324: 3320: 3316: 3312: 3308: 3304: 3300: 3298: 3292: 3286: 3282: 3280: 3274: 3268: 3264: 3260: 3256: 3252: 3250: 3244: 3240: 3236: 3227: 3221: 3214: 3207: 3195: 3192:Mahasamghika 3189: 3174: 3170: 3166: 3164: 3159: 3155: 3151: 3147: 3141: 3133: 3128: 3119: 3117: 3102: 3098: 3094: 3088: 3071:Illustrated 3052:Non-abidance 3039: 3029: 3018: 3011: 2995: 2993: 2969: 2951: 2941: 2935: 2927:Mahāsāṃghika 2924: 2917: 2906: 2899: 2895: 2892:sambhogakaya 2891: 2887: 2879: 2875: 2872:rupa, sarira 2871: 2867: 2860:Mahāsāṃghika 2856:Andre Bareau 2853: 2850:Mahāsāṃghika 2840: 2833: 2820: 2817:unanswerable 2810: 2802: 2795: 2788: 2784: 2777: 2764: 2753: 2746: 2743:jivitendriya 2742: 2726: 2724: 2717: 2710: 2703: 2696: 2686: 2682: 2680: 2672: 2664: 2661:-Vaibhāṣika 2658:Sarvāstivāda 2657: 2650: 2635: 2625: 2619: 2612: 2607:pratisamkhya 2606: 2602: 2601:) and life ( 2598: 2596: 2590: 2584: 2581:pascadabhava 2580: 2577:prajñaptisat 2576: 2568: 2566: 2560: 2556: 2552: 2550: 2544: 2540: 2535: 2530: 2524: 2516: 2512: 2509:Sarvastivada 2506: 2481: 2472: 2469:Sarvastivada 2462: 2446: 2441: 2437: 2433: 2419: 2414: 2407: 2402: 2394: 2388: 2374: 2364: 2360: 2356: 2347: 2341: 2334: 2329: 2326:Peter Harvey 2321: 2311: 2306: 2300: 2280: 2254: 2247: 2243: 2230: 2221: 2216: 2209: 2204: 2200: 2196: 2192: 2184: 2176: 2168: 2164: 2158: 2153: 2148: 2144: 2141:parama sukha 2140: 2136: 2132: 2128: 2124: 2120: 2116: 2112: 2108: 2098: 2091: 2086: 2082: 2078: 2075:bhavanirodha 2074: 2065:A similarly 2064: 2060:unanswerable 2055: 2049: 2039: 2029: 2013: 2009: 2003: 1998: 1994: 1990: 1986: 1983:nibbanadhatu 1982: 1980: 1975: 1968: 1948:restlessness 1872:ritual rules 1825:Sutta Piṭaka 1807: 1803: 1797: 1792: 1788: 1782: 1776: 1770: 1766: 1764: 1759: 1753: 1747: 1737: 1725: 1717: 1711: 1702: 1698: 1695: 1693: 1687: 1684:L.S. Cousins 1679: 1673: 1671: 1665: 1663: 1657: 1653: 1647: 1641: 1632: 1628: 1622: 1576: 1572: 1563: 1561: 1551: 1540: 1529: 1523: 1521: 1517: 1500: 1498: 1485: 1481: 1475: 1473: 1468: 1464: 1445: 1443: 1439: 1431: 1422: 1420: 1415: 1409: 1405: 1399: 1395: 1391: 1387: 1377: 1373: 1366: 1364: 1339: 1324:Sutta Pitaka 1322: 1320: 1281: 1275: 1271: 1267: 1263: 1259: 1255: 1251: 1248:nirvanadhatu 1247: 1245: 1241: 1221:Edward Conze 1219: 1196: 1174: 1169: 1165: 1161: 1158:appatiṭṭhita 1157: 1153: 1149: 1143: 1140:Peter Harvey 1138: 1115: 1104: 1099: 1097: 1074: 1059: 1053: 1048: 1042: 1037:II 161) has 1028: 1019: 1015: 1011: 1009: 1004: 997: 991: 981: 970: 927: 923: 915: 911: 908: 902: 897:Ceto-vimutti 896: 889: 885: 879: 875: 874: 864: 860: 856: 852: 848: 844: 838: 826: 816: 814: 804: 800: 796: 793: 786: 780: 774: 768: 764: 762: 757: 753: 748: 744: 740: 738: 728: 708: 702: 685: 683: 670: 662: 655: 651: 643: 639: 628: 622: 618: 614: 606: 599: 595: 587: 585: 573: 569: 561: 555: 551: 549: 542: 536: 534: 527: 523: 517: 511: 505: 495: 482:summum bonum 480: 470: 464: 444: 432: 420: 419: 54:blowing out, 13931:Vivartavada 13821:Rājamaṇḍala 13776:Paramananda 13576:Apauruṣheyā 13571:Anupalabdhi 13430:Vivekananda 13395:Dharmakirti 13355:Buddhaghosa 13345:Yājñavalkya 13152:Jain Agamas 13147:Hindu texts 13026:Navya-Nyāya 12962:Svatantrika 12957:Sautrāntika 12846:Vaisheshika 12496:Dharma talk 12325:Asalha Puja 12121:Eschatology 11924:Switzerland 11904:New Zealand 11832:Middle East 11741:Philippines 11661:Afghanistan 11466:Bodhidharma 11451:Buddhaghosa 11371:Householder 11281:Monasticism 11234:Bodhisattva 11089:Prostration 11042:Mindfulness 10970:Anapanasati 10953:Kammaṭṭhāna 10750:Korean Seon 10690:Asura realm 10685:Human realm 10625:Ten Fetters 10580:Parinirvana 10482:Uppalavanna 10447:Mahākaccana 10432:Mahākassapa 10364:Kṣitigarbha 10359:Ākāśagarbha 10256:Suddhodāna 10201:Four sights 10128:Foundations 9978:Ajahn Amaro 9962:Ajahn Brahm 9513:Web-sources 9497:, Routledge 9439:, Routledge 9383:, Shambhala 9353:, Snow Lion 9196:, Snow Lion 8976:(1): 5–37, 8855:, Routledge 8699:, Routledge 8441:, Routledge 8235:, Shambhala 8038:Wayman 1990 8002:Wayman 1990 7807:Baroni 2002 7795:Clarke 2004 7725:Gethin 1998 7713:Harvey 2012 7579:Gethin 1998 7552:Bareau 1955 7540:Bareau 1955 7514:2004. p. 53 7484:Bareau 1955 7469:Bareau 1955 7336:Harvey 1989 7324:Harvey 1989 7312:Harvey 1989 7300:Harvey 1989 7237:Harvey 1989 7109:, p. . 6946:Jayatilleke 6934:Jayatilleke 6922:Jayatilleke 6910:Jayatilleke 6898:Jayatilleke 6886:Harvey 1989 6874:Harvey 1989 6815:, p. . 6633:Rahula 2007 6618:Harvey 1989 6606:Choong 1999 6366:Rahula 2007 6335:Gethin 1998 6248:Rahula 2007 6232:Verse 204, 6221:Gethin 1998 6189:Harvey 1990 6070:Walshe 1995 5937:Dundas 2002 5866:, p. . 5864:Harvey 1989 5767:, p. . 5755:, p. . 5743:, p. . 5741:Vetter 1988 5602:Vetter 1988 5569:Vetter 1988 5437:Rahula 2007 5386:Gethin 1998 4795:abandoned." 4641:, the monk 4537:and wisdom. 4331:this tangle 4051:impermanent 4030:Wynne (2007 3943:2-Att. 4.68 3884:Buddhaghosa 3845:Parinirvana 3709:dharmadhatu 3513:nirmāṇakāya 3471:Garbhadhatu 3436:omniscience 3426:Omniscience 3358:Lotus Sutra 3301:arupyadhatu 3171:pratiṣṭhita 3160:jñeyavarana 3156:klesavarana 3081:Bodhisattva 3073:Lotus Sūtra 3020:parinirvāṇa 2976:bodhisattva 2919:nirmāṇakāya 2774:defilements 2673:Pudgalavāda 2666:Sautrāntika 2615:Pudgalavada 2573:Sautrantika 2484:defilements 2260:defilements 2255:pabhassaram 2133:sankha-rana 2079:tanhakkhayo 2051:paranibbana 2043:, a modern 1890:as a human 1744:Buddhaghosa 1600:parinirvana 1458:nothingness 1400:parinirvana 1357:style from 1333:Brahminical 1206:Brahmanical 980:suffering ( 973:early texts 961:Bhavachakra 922:, the term 700:movements. 557:parinirvana 500:tradition, 479:, and the " 427:: निर्वाण; 13966:Categories 13881:Svātantrya 13771:Paramatman 13726:Kshetrajna 13701:Ishvaratva 13641:Cittabhumi 13636:Chidabhasa 13586:Asiddhatva 13506:Abhasavada 13480:Guru Nanak 13415:Vasubandhu 13241:Upanishads 13235:Tirukkuṟaḷ 13194:Panchadasi 12999:Bhedabheda 12947:Madhyamaka 12787:Monotheism 12613:Psychology 12593:Gnosticism 12581:Comparison 12576:Influences 12558:Comparison 12441:Bhavacakra 12399:Kushinagar 12374:Pilgrimage 12320:Māgha Pūjā 12275:Bodhi Tree 12091:Buddhology 12081:Abhidharma 12073:Philosophy 12006:Menander I 11874:Costa Rica 11825:Uzbekistan 11666:Bangladesh 11620:Dhammapada 11604:Pali Canon 11566:Ajahn Chah 11546:Dalai Lama 11446:Kumārajīva 11441:Vasubandhu 11416:The Buddha 11324:Zen master 11259:Sakadagami 11239:Buddhahood 11170:Pratimokṣa 10985:Shikantaza 10941:Meditation 10916:Deity yoga 10787:Madhyamaka 10680:Deva realm 10575:Mindstream 10525:Bodhicitta 10437:Aṅgulimāla 10304:Devadatta 10280:Yaśodharā 10183:The Buddha 10173:Middle Way 9538:2020-02-11 9483:2016-11-09 9278:2014-12-18 9245:2014-12-18 8920:, ABC-CLIO 7836:0875730787 7445:Hwang 2006 7433:Hwang 2006 7416:Hwang 2006 7404:Hwang 2006 7392:Hwang 2006 7375:Hwang 2006 7360:Hwang 2006 7348:Hwang 2006 7035:Kalupahana 7023:Kalupahana 6263:Keown 2000 6177:Lopez 2001 6133:Wynne 2007 6082:Wynne 2007 6029:Conze 1967 5801:Keown 2000 5789:Sharf 2000 5777:Sharf 1995 5701:Keown 2000 5449:Hwang 2006 5283:Hwang 2006 4958:Keown 2004 4886:References 4775:appearance 4391:agreement. 4223:Buddhahood 4072:Pāli Canon 4043:Dhammapada 3639:Vasubandhu 3623:Madhyamaka 3535:See also: 3518:dharmakāya 3483:Dharmakaya 3458:See also: 3414:Five Paths 3408:pañcamārga 3404:Five Paths 3370:Buddhahood 3354:Buddhahood 3321:mahakaruna 3309:adhiprajña 3305:svakartham 3184:Madhyamika 3138:compassion 3085:Buddhahood 3079:See also: 3000:Buddhahood 2791:) dharmas 2752:Momentum ( 2648:Classical 2561:pratipaksa 2521:Abhidharma 2492:aggregates 2465:Abhidharma 2411:Abhidhamma 2395:dhammakaya 2390:dhammakaya 2318:Thanissaro 2276:Pali canon 2241:aggregates 2235:, such as 2045:Sri Lankan 1940:desire for 1935:desire for 1904:pure abode 1884:sakadagami 1870:ascetic or 1800:Dhammapala 1703:apratistha 1644:Abhidhamma 1608:Phnom Penh 1292:Upanishads 1276:acyutapada 1272:anidarsana 1162:anidassana 1049:appapañcaṃ 1016:trsnaksaya 945:See also: 835:To uncover 721:Upanishads 575:Buddhahood 384:Vietnamese 302:ၼိၵ်ႈပၢၼ်ႇ 178:kepadaman, 170:Indonesian 58:liberation 13741:Mithyatva 13631:Chaitanya 13626:Catuṣkoṭi 13591:Asatkalpa 13566:Anavastha 13541:Aishvarya 13460:Sakayanya 13455:Sadananda 13420:Gaudapada 13405:Nagarjuna 13360:Patañjali 13176:Principal 13158:Kamasutra 12952:Yogachara 12871:Raseśvara 12681:Festivals 12661:Buddhists 12623:Theosophy 12426:Symbolism 12416:Hama yumi 12389:Bodh Gaya 12156:Socialism 12131:Evolution 12106:Economics 11944:Venezuela 11859:Australia 11854:Argentina 11778:Sri Lanka 11773:Singapore 11691:Indonesia 11653:Countries 11594:Tripiṭaka 11556:Ajahn Mun 11431:Nagarjuna 11426:Aśvaghoṣa 11309:Anagārika 11304:Śrāmaṇerī 11299:Śrāmaṇera 11294:Bhikkhunī 11254:Sotāpanna 11143:Passaddhi 11084:Offerings 11059:Nekkhamma 10936:Iddhipada 10856:Practices 10826:Theravada 10799:Vajrayana 10792:Yogachara 10762:Pure Land 10675:Six Paths 10662:Cosmology 10442:Anuruddha 10417:Sāriputta 10407:Kaundinya 10399:Disciples 10374:Vajrapāṇi 10226:Footprint 10191:Tathāgata 10019:247883744 9801:"NIBBANA" 9553:"Nirvana" 9008:Routledge 8962:247883744 8708:, Equinox 8612:The Jains 8164:835749102 8106:Mahamudra 7140:1076-9005 6012:Reat 1998 4643:Sariputta 4579:dislike." 4448:samsara." 4280:277, and 4142:vipassana 4028:Cited in 3979:nama-rupa 3678:emptiness 3631:Yogacaras 3627:emptiness 3619:Vajrayana 3565:doctrine 3553:Tathagata 3503:nirvana.' 3487:Vairocana 3432:delusions 3374:seemingly 3346:Arhatship 3317:parartham 3261:paravrtti 3150:remains. 2980:arhatship 2952:prajñapti 2880:lokuttara 2785:visamyoga 2711:prajñapti 2697:patiyekka 2687:asankhata 2651:Theravāda 2620:asamskrta 2569:dravyasat 2553:visamyoga 2531:visamyoga 2500:new birth 2268:Ajahn Mun 2160:vipassana 2145:sitibhuta 2117:asankhata 2067:apophatic 1971:Theravada 1951:ignorance 1900:one more, 1888:one more, 1844:sotāpanna 1740:Theravada 1696:asankhata 1633:asankhata 1604:Wat Botum 1598:entering 1494:ignorance 1436:arhatship 1355:Gandharan 1335:beliefs. 1316:Nagarjuna 1150:nirodhena 1039:Sāriputta 1020:asamskrta 1005:asankhata 941:Cessation 823:To unbind 586:The term 475:" in the 282:Mongolian 180:pemadaman 13906:Tanmatra 13901:Tajjalan 13891:Syādvāda 13791:Pradhana 13766:Padārtha 13731:Lakshana 13676:Ekagrata 13521:Adrishta 13516:Adarsana 13494:Concepts 13475:Mahavira 13440:Ramanuja 13390:Chanakya 13325:Avatsara 13320:Valluvar 13260:Vedangas 13074:Gandhism 12977:Medieval 12926:Syādvāda 12911:Charvaka 12883:Pāṇiniya 12777:Idealism 12699:Category 12628:Violence 12598:Hinduism 12546:Sanskrit 12501:Hinayana 12486:Amitābha 12446:Swastika 12315:Uposatha 12305:Holidays 12290:Calendar 12136:Humanism 11974:Kanishka 11964:Timeline 11788:Thailand 11756:Kalmykia 11751:Buryatia 11736:Pakistan 11721:Mongolia 11716:Maldives 11711:Malaysia 11676:Cambodia 11541:Shamarpa 11536:Nichiren 11486:Xuanzang 11421:Nagasena 11339:Rinpoche 11069:Pāramitā 10911:Devotion 10831:Navayana 10819:Dzogchen 10782:Nichiren 10730:Mahayana 10722:Branches 10600:Saṅkhāra 10349:Mañjuśrī 10306:(cousin) 10298:(cousin) 10266:(mother) 10258:(father) 10246:Miracles 10196:Birthday 10113:Glossary 10086:Buddhism 9699:Archived 9695:vimoksha 9586:Archived 9062:16 March 8359:(1993), 7884:(2001). 7122:(1997). 6058:Ray 1999 6041:Ray 1999 5997:Ray 1999 5541:44362575 4778:removed. 4606:avyākata 4352:Ñāṇamoli 4302:not-self 4159:iii.262) 4145:) alone 3962:Vimoksha 3905:skandhas 3873:poisons. 3813:Ataraxia 3807:See also 3800:Absolute 3773:— 3683:In some 3643:suchness 3615:Mahāyāna 3498:Buddhas: 3237:samgraha 3204:Yogacara 3179:Yogacara 3104:hinayana 3091:Yogacara 3036:Mahāyāna 3032:Yogacara 2972:Mahāyāna 2939:sutras. 2884:docetism 2821:avyākata 2586:svabhava 2526:svabhava 2401:(In his 2345:; Pali: 2264:Maha Bua 2226:arahants 2173:arahants 2109:sankhata 1987:lakshana 1916:ill will 1832:Outcome 1742:exegete 1707:Mahayana 1649:Vibhanga 1612:Cambodia 1423:skandhas 1382:skandhas 1252:animitta 1225:Absolute 1210:Mahayana 1118:indology 995:sanskrit 886:vimoksha 698:sramanic 694:Ajivikas 566:Mahayana 498:Buddhist 487:Buddhism 453:Buddhist 425:Sanskrit 410:Aniconic 390:Niết bàn 320:(nivana) 188:Japanese 176:nirwana, 135:neɪʔbàɰ̃ 124:နိဗ္ဗာန် 64:Sanskrit 13951:More... 13921:Upekkhā 13916:Uparati 13896:Taijasa 13871:Śūnyatā 13841:Saṃsāra 13836:Samadhi 13801:Prakṛti 13756:Nirvāṇa 13706:Jivatva 13696:Ikshana 13651:Devatas 13621:Bhumika 13611:Brahman 13601:Avyakta 13546:Akrodha 13526:Advaita 13485:More... 13380:Jaimini 13284:More... 12994:Advaita 12984:Vedanta 12942:Śūnyatā 12901:Ājīvika 12893:Nāstika 12861:Vedanta 12856:Mīmāṃsā 12836:Samkhya 12816:Ancient 12772:Atomism 12767:Atheism 12676:Temples 12656:Buddhas 12618:Science 12608:Judaism 12603:Jainism 12521:Lineage 12481:Abhijñā 12451:Thangka 12394:Sarnath 12379:Lumbini 12300:Funeral 12295:Cuisine 12171:Culture 12146:Reality 12096:Creator 12086:Atomism 11956:History 11929:Ukraine 11889:Germany 11808:Senegal 11798:Vietnam 11726:Myanmar 11526:Shinran 11516:Karmapa 11491:Shandao 11461:Dignāga 11386:Śrāvaka 11366:Donchee 11361:Kappiya 11319:Sayadaw 11289:Bhikkhu 11264:Anāgāmi 11221:Nirvana 11187:Samadhi 11074:Paritta 11015:Tonglen 11010:Mandala 10965:Smarana 10946:Mantras 10894:Upekkha 10864:Bhavana 10814:Shingon 10767:Tiantai 10620:Tathātā 10610:Śūnyatā 10605:Skandha 10595:Saṃsāra 10590:Rebirth 10565:Kleshas 10555:Indriya 10457:Subhūti 10342:Guanyin 10296:Ānanda 10288:Rāhula 10168:Nirvana 10108:Outline 9716:Nirvana 9680:Vimutti 8673:(ed.), 8634:, Asoka 8306:Nibbana 8219:Sources 5231:nirvana 4767:garlic. 4727:nirvana 4721:world." 4671:palmyra 4637:In the 4491:38-39). 4481:khandas 4219:nirvana 4076:nirvāṇa 4068:samsara 4064:nirvana 4053:things. 4047:nirvāṇa 4041:In the 4008:vinnana 3983:vijnana 3922:nirvana 3888:nirvana 3855:Śūnyatā 3840:Nirvana 3794:state: 3780:In the 3716:of the 3714:Gorampa 3685:Tantric 3524:Trikaya 3495:docetic 3477:of the 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