3057:
4214:. 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."
3046:
3749:"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."
1567:
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.
2164:"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 (
4572:
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."
4584:
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."
4693:
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.
2313:) 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
1336:
1167:, 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."
1358:, 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:
5735:
6795:
7089:
5747:
5846:
5720:
5683:
4224:
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."
395:
1577:
4597:). 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. ."
4087:"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.
12684:
12695:
4683:
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.
4740:
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" (
10093:
10080:
3753:"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.
4281:), 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
10070:
6449:"(...) 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."
4420:
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.
1171:
2062:, 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 (
3953:(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."
3454:
4390:
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.
3431:), 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
2096:) 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,
3787:'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
2043:(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
1299:, 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
820:
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.
2406:. 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."
4433:
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.
3381:), 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.
4003:, 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
1780:, 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
4607:
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.
2991:, 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
4766:
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
4682:
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
4672:
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:
4655:
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
4583:
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
4525:
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,
4432:
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
3170:
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
2606:
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
819:
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
4616:
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
4571:
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
4491:
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
2491:
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
4409:
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
4399:
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
4223:
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.
2037:'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
1749:
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
1399:
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
856:(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".
4662:
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.
4606:
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
1414:
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
4692:
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
4553:
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."
4552:
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
4419:
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
2615:
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
1962:
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
1566:
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
968:
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
4735:
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
2070:)." 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" (
1679:
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
1405:
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
4739:
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
4724:
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
4440:
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
4317:
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
2036:
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
1201:
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
579:
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
740:
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
4389:
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
4359:
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
4567:
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
3056:
1400:
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.
945:
1494:(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.
4673:'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'."
4492:
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 ' (
5209:
3516:). 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."
3486:
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
1283:. 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
4441:
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."
3491:
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
2176:). 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."
4410:
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."
4709:
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
783:
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
3324:
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."
2479:, 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
2386:(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
2213:"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
888:, 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.
3861:
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
1541:
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
5485:
2203:, 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 (
2900:
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
4400:
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.
4783:
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
2536:)." 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:
898:
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
2483:, 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 (
1762:
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.
4713:
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,
3566:
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
4098:
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
1373:, 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.
4276:
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.,
4436:
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
4007:
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
2247:) 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
2532:) 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’ (
4755:
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
1558:
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."
2263:, 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
4379:
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
3012:), 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
2397:
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
3175:
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.
1690:(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
2487:) 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
992:) 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" (
2975:
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
8083:
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
4205:
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
1021:
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
4721:
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.
2047:
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
5839:
2544:), 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’ (
2085:
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."
1770:
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 (
3121:
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
5725:
5723:
2160:)" 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
2602:
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
8074:
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.
4736:
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."
3158:
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 (
9443:
4344:
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.
1316:
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
848:(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
3701:, 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
1307:, 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.
1212:
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
9242:
4777:, 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
9191:
3759:"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.
3896:
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".
4461:
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."
4308:
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.
4549:
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."
2560:) 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
2417:. 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
493:
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 (
3974:) 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.
3435:
will still have certain subtle obscurations that prevent the arhat from realizing complete omniscience. When these final obscurations are removed, the practitioner will attain
2980:
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.
3757:"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.
975:)." 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" (
2168:) 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
1799:). 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.
1061:, 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."
8987:
4593:
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 (
1701:
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
3562:, 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
4718:
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."
4246:
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.
4728:
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
894:, freedom through understanding (prajña); it is the final release from suffering and the end of rebirth, attained through the practice of insight meditation (vipassanā).
4824:
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".
1182:
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.
1369:), "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
3096:) 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
440:) 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
4803:
Vetter, Gombrich, and Bronkhorst, among others, notes that the emphasis on "liberating insight" is a later development. In the earliest Buddhism, the practice of
2879:
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 (
8199:
1523:
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
3019:
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
7836:
McClintock, Sara L. Omniscience and the Rhetoric of Reason: Santaraksita and Kamalasila on Rationality, Argumentation, and Religious Authority, 2010, p. 37.
3916:"Calming of all conditioned things, giving up of all defilements, extinction of "thirst", detachment, cessation, Nibbāna." (Saṃyutta-nikāya I (PTS), p. 136)
3320:
According to Sponberg, in Yogacara, the Buddha's special wisdom that allows participation in both nirvana and samsara, termed non-discriminating cognition (
3090:, the ‘localized’, lesser nirvana. According to the classic Indian theory, this lesser, abiding nirvana is achieved by followers of the "inferior" vehicle (
1030:
saying that asking the question "is there anything else?" after the physical death of someone who has attained nirvana is conceptualizing or proliferating (
4051:
According to Peter Harvey, the Theravada-tradition tends to minimize mystical tendencies, but there is also a tendency to stress the complete otherness of
10834:
4854:
Gethin footnote: Also Śrīmālādevī 78–94; and Lankāvatāra Sūtra 63; cf. Herbert V. Guenther (trans.), The Jewel Ornament of Liberation (London, 1970), 4–6.
3721:
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".
1511:
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 (
1097:). In later Buddhism, dhyana practice was deemed sufficient only for the extinguishing of passion and hatred, while delusion was extinguished by insight.
692:
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
4658:
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
2611:) realm where no compounded things exist, and it is also beyond reasoning and expression. One of the few surviving Pudgalavada texts defines nirvana as:
11749:
10224:
4732:
calls his 'non-abiding' (apratiṣṭhita) Nirvana, not clinging either to samsara or to Nirvana as something supposedly separate from this (Nagao, 1991)."
417:
64:
1515:), 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.
3270:
In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (
9642:
5222:
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..
3187:
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
2456:
schools gave different meaning and interpretations of the term, moving away from the original metaphor of the extinction of the "three fires". The
9462:
3925:: "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."
685:, the Buddhists, and certain Hindu traditions, and the term may have been imported into Buddhism with much of its semantic range from these other
11753:
2255:
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
1206:, 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.
1015:
about the metaphysical nature of nirvana, since they seem to hold that metaphysical speculation is an obstacle to the goal. Kasulis mentions the
6474:"(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
4108:
A number of the suttas referenced below as well as Buddhaghosa himself refer not explicitly to nirvana but to "the path of purification" (Pali:
3771:
3741:
11977:
9024:
Arahattamagga, Arahattaphala: the Path to Arahantship – A Compilation of Venerable Acariya Maha Boowa's Dhamma Talks about His Path of Practice
1202:
Theravada canon. Schayer saw nirvana as an immortal, deathless sphere, and as a transmundane reality. Schayer's position was also defended by
9257:
3171:
absolutist non-dual Mahayana perspective that did not see an ultimate distinction between samsara and nirvana. Sponberg also notes that the
1477:
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
907:; it may also reflect a successful assimilation of non-Buddhist meditation practices in ancient India into the Buddhist canon. According to
756:, "to blow out", has commonly been interpreted as the extinction of the "three fires", or "three poisons", namely of passion or sensuality (
10194:
9224:
8702:
Gregory, Peter N. (1991), "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind", in Peter N. Gregory (ed.),
13579:
12732:
4905:
Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.
5494:, pp. 123–124, Swanson cites Matsumoto Shiro (1989), Engi to ku-Nyoraizo shiso hihan , Tokyo Daizo Shuppan, pages 191-192, 195–219.
1216:. A similar view was defended by M. Falk, who held that the nirvanic element, as an "essence" or pure consciousness, is immanent within
10302:
9860:
9022:
4634:
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
358:
10037:
3548:
suggest, states Paul Williams, that 'all sentient beings contain a Tathagata' as their 'essence, core or essential inner nature'. The
561:, as the quenching of the burning mind, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is
10059:
9807:
9010:
4063:
provides good grounds for this minimalistic approach, bit it also contains material suggestive of a Vijnavada-type interpretation of
2475:(klesanirodha), it is called nirvana. As it is the extinction of the triple fires, it is called nirvana. As it is the tranquility of
2066:)", "the abandoning and destruction of desire and craving for these five aggregates of attachment", and "the extinction of "thirst" (
713:
13674:
1087:
According to Collins, nirvana is associated with a meditative attainment called the 'Cessation of Perception/Ideation and Feeling' (
13960:
9970:
4522:
Damien Keown: "Nirvana involves a radically transformed state of consciousness which is free of the obsession with 'me and mine'."
12569:
12021:
9591:
7819:
Suguro, Shinjo; Nichiren Buddhist International Center, trans. (1998), Introduction to the Lotus Sutra, Jain Publishing Company,
580:
traditions have interpreted the concept in different ways, without reaching consensus over its meaning. Various etymologies are:
12224:
10204:
9687:
7973:, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on
4444:
Donald Lopez: " is used to refer to the extinction of desire, hatred, and ignorance and, ultimately, of suffering and rebirth."
3571:
were written to promote Buddhism to non-Buddhists. The Mahāyāna tradition thus often discusses nirvana with its concept of the
1537:. The fire sermon describes the end of the "fires" with a refrain which is used throughout the early texts to describe nibbana:
7981:
and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous."
4068:
4038:
as "the highest happiness", an enduring happiness qualitatively different from the limited, transitory happiness derived from
2987:
and it states that a bodhisattva postpones their nirvāṇa until they have saved numerous sentient beings, then, after reaching
2855:
was fundamentally inferior to that of the Buddhas. Regarding the nirvana reached by the Buddha, they held that his longevity (
1485:. In Buddhist thought, this must be overcome, states Martin Southwold, through "the realization of anatta, which is nirvana".
1271:
According to Christian Lindtner, the original and early Buddhist concepts of nirvana were similar to those found in competing
13939:
9456:
9004:
8886:
8809:
8743:
8722:
8507:
8497:
8476:
8455:
8417:
8177:
7950:
7884:
7768:
6531:
6504:
6463:
6438:
6418:
5459:
5325:
5130:
5109:
5088:
5043:
4898:
3875:, the great Theravada commentator, ignored the original etymological meaning of the word, and presented an interpretation of
2009:
lead, if developed, to the level of non-returning. At that point of contemplation, which is reached through a progression of
9574:
8820:
2294:". Citing another passage from the canon which mentions a "consciousness that is signless, boundless, all-luminous" (called
10387:
10229:
4472:, the result of past grasping, still remain for him; the second is described as 'without remainder of what is grasped at' (
3618:
and as a non implicative negation (a negation which leaves nothing un-negated). According to Karl Brunnholzl, early Indian
3575:, the innate presence of Buddhahood. According to Alex Wayman, Buddha nature has its roots in the idea of an innately pure
1766:
According to Buddhaghosa, nibbāna is achieved after a long process of committed application to the path of purification, a
1750:
lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of being.
7738:
Sponberg, Alan, Dynamic liberation in Yogacara Buddhism, The Journal of the International Association of Buddhist Studies.
7112:
4447:
Damien Keown states: "When the flame of craving is extinguished, rebirth ceases, and an enlightened person is not reborn."
1449:." Rahula's view, states Gombrich, is not accurate summary of the Buddhist thought, and mirrors the Upanishadic thought.
12564:
8670:], Symposien zur Buddhismusforschung (in German), vol. IV, Gottingen: Vandenhoeck and Ruprecht, pp. 237–259
4168:
These four stages are: Stream-enterer (Sotapanna), Once returner (Sakadagami), Non-returner (Anagami), Worthy one (Arhat)
2228:
taught an idea called "original mind" which when perfected is said to exist as a separate reality from the world and the
2947:, all dharmas are conventional and thus unreal (even the absolute was held to be contingent or dependent) while for the
2832:(person) cannot actually be said to be existent nor non-existent and it is neither the same nor different than nirvana.
2092:
has taken a different position, he argues that the Buddha's "main philosophical insight" is the principle of causality (
12461:
12011:
10106:
9110:
8609:
8397:
3755:"O good man! The disciples of Uluka and Kapila say: "Va means characterisitic". "Characteristiclessness" is Nirvana."
1776:). Attaining nibbāna, in either the current or some future birth, depends on effort, and is not pre-determined. In the
1224:, which is gained by the enlightened. This nirvanic element, as an "essence" or pure consciousness, is immanent within
921:(highest liberation) is also widely used in the early Buddhist texts to refer to liberation from the cycle of rebirth.
7845:
Jeffery Hopkins (author). "The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace." Snow Lion Publications.
3353:
is taught as a skillful means by the Buddha in order to help beings of lesser capacities; ultimately, the highest and
3027:, which states there are at least two kinds of nirvāṇa, the nirvāṇa of an arhat and a superior type of nirvāṇa called
1131:
has defended the idea that nirvana in the Pali suttas refers to a kind of transformed and transcendent consciousness (
804:
Later exegetical works developed a whole new set of folk etymological definitions of the word nirvana, using the root
10307:
9397:
9358:
9135:
9091:
9035:
8830:
8789:
8588:
8549:
8379:
8274:
808:
to refer to "to blow", but re-parsing the word to roots that mean "weaving, sewing", "desire" and "forest or woods."
620:
is then explained to mean a state of "without desire, without love, without wish" and one without craving or thirst (
12554:
9348:
12239:
11984:
999:
Thomas Kasulis notes that in the early texts, nirvana is often described in negative terms, including “cessation” (
13140:
3649:
was just a way to refer to emptiness or whether it referred to some kind of mind or consciousness also resumed in
12725:
12631:
12621:
10450:
6699:
5581:
Anālayo, From Craving to Liberation – Excursions into the Thought-world of the Pāli Discourses (1), 2009, p. 151.
3706:
836:
should be considered not as nir√vā, but as nir√vŗ, to "uncover". According to Matsumoto, the original meaning of
12780:
9878:
3775:, the Buddha speak of four attributes which make up nirvana. Writing on this Mahayana understanding of nirvana,
1263:, but it provides one with firm ground under one’s feet, it is dhruva; once there one will not slip back, it is
13072:
12576:
12229:
12031:
11922:
11867:
10440:
7824:
3209:
1303:. According to Lindtner, the existence of multiple, and contradicting ideas, is also reflected in the works of
240:
4540:
Bhikkhu Bodhi states: "The state of perfect peace that comes when craving is eliminated is Nibbāna (nirvāṇa)."
3045:
1231:
A similar view is also defended by Christian Lindtner, who argues that in pre-canonical Buddhism, nirvana is:
13965:
13774:
12546:
12244:
11927:
10219:
10052:
2341:
1016:
3204:
1963:
abandoned all ten fetters and, upon death will never be reborn in any realm or world, having wholly escaped
13874:
13473:
12129:
12001:
11972:
11674:
8293:
4759:
2594:) that have already been produced are extinguished, non-arising of further such by the power of knowledge (
2425:
nibbana itself), this meditation is what is being referred to by terms such as non-manifest consciousness (
1953:
1295:, but Buddhism did not. In this view, the canonical Buddhist views on nirvana was a reaction against early
654:
has been metaphorically explained by Buddhist scholars as referring to the "forest of defilements", or the
9755:
8359:
When the Clouds Part, The 'Uttaratantra' and Its Meditative Tradition as a Bridge between Sutra and Tantra
4464:
Peter Harvey states: "The first aspect of Nibbana is described as 'with remainder of what is grasped at' (
3822:
2523:
11820:
11729:
11199:
10844:
10357:
10252:
9956:
8753:
Harvey, Peter (1989), "Consciousness Mysticism in the Discourses of the Buddha", in Werner, Karel (ed.),
3532:
2325:
1553:
13353:
11364:
4543:
Joseph Goldstein states: "It is also described as the deathless, absolute peace, freedom, and so forth."
13443:
13338:
12718:
12669:
12149:
11625:
11111:
10234:
10067:
9896:
4318:
succeeds in disentangling this tangle. In the Visuddhimagga, Ch. I, verse 2, Buddhaghosa comments that
3657:
and Ratnamati supporting the idea that it was an eternal non-dual mind, while Chinese Madhyamikas like
2108:" (un-compounded, not-put together) there is no statement in the early texts which say that nirvana is
1068:. According to Donald Swearer, the journey to nirvana is not a journey to a "separate reality" (contra
1064:
Gethin notes that nirvana "is not a 'thing' but an event or experience" that frees one from rebirth in
13298:
11559:
8578:
8539:
8133:
Kosho Yamamoto (1973), The Mahayana Mahaparinirvana Sutra, Taisho Tripitaka Vol. 12, No. 374, page 346
3333:
Most sutras of the Mahāyāna tradition, states Jan Nattier, present three alternate goals of the path:
881:(Pali), "release, deliverance from suffering". In the Pali-canon two kinds of vimutti are discerned:
13619:
13205:
12775:
12559:
12372:
12362:
12234:
11217:
10797:
10558:
10533:
9846:
9741:
9717:
9083:
9064:. Translated by U Htin Fatt. Rangoon: Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee.
8371:
6694:
4546:
Lama Surya Das states: "Nirvana is inconceivable inner peace, the cessation of craving and clinging."
4179:
3811:
3215:
2413:, Ajahn Brahmāli, has recently written against all of these views, drawing on a careful study of the
1321:
1194:
1069:
10583:
3013:
2328:, there is also a trend in modern Thai Theravada that argues that "nirvana is indeed the true Self (
1628:(phenomenon, event) which is "transmundane", and which is beyond our normal dualistic conceptions.
816:
517:
454:
214:
13259:
13242:
12839:
12664:
12016:
11830:
11808:
11801:
11704:
11237:
10857:
10673:
10618:
10239:
10045:
9832:
9516:
8989:
New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke
5813:
Loy, David R. A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World, p. 16.
4656:
consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound).
2805:
2512:, extinction through knowledge was equivalent to nirvana, and was defined by its intrinsic nature (
2476:
2048:
1809:
1032:
953:
693:
118:
24:
13303:
9774:
4863:
Gethin footnote: On the notion of 'skill in means' see Michael Pye, Skilful Means (London, 1978);
4271:
3191:(fl. 4th century CE). Sponberg states that this doctrine presents a "Soteriological Innovation in
1680:
suggest some element of underlying idealism of the kind which emerges later in the vijñanavada."
1671:
as that reality which is a sphere of experience unproduced by any cause or condition according to
1663:
788:
were sought. Not only passion, hatred and delusion were to be extinguished, but also all cankers (
13519:
13499:
13189:
12881:
12601:
12581:
11912:
11892:
11649:
11379:
10623:
4196:" present within all people, be they corrupt or pure, whether or not it itself is pure or impure.
3919:"O Rādha, the extinction of 'thirst' (Taṇhakkhayo) is Nibbāna." (Saṃyutta-nikāya I (PTS), p. 190)
3776:
2314:
1128:
9981:
9976:
Kawamura, Bodhisattva Doctrine in Buddhism, Wilfrid Laurier University Press, 1981, pp. 11.
9789:
9541:
8924:
3510:. In Mahāyāna, this eventually developed into the doctrine of the "Three Bodies" of the Buddha (
1613:
1220:. M. Falk argues that the early Buddhist view of nirvana is that it is an "abode" or "place" of
13799:
13764:
13200:
12925:
12611:
12451:
12119:
12089:
11862:
11813:
11654:
11602:
11597:
11359:
11180:
11077:
10829:
10824:
10573:
9125:
7189:
Seeger, Martin, Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism.
4354:
3276:
3151:), and is therefore different than the nirvana of arhats, who have eradicated only the former.
3086:("non-abiding", non-localized", "non-fixed") to be the highest nirvana, and more profound than
2919:
2093:
2013:, if the meditator realizes that even that state is constructed and therefore impermanent, the
1478:
1221:
1186:
1110:
13216:
10941:
9953:, "Mindfulness, Bliss, and Beyond: A Meditator's Handbook" (Wisdom Publications 2006) Part II.
9728:
6634:
6496:
6491:
Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism
4303:
3639:
1990:). Thereafter the monastic practice aims at eliminating the ten fetters that lead to rebirth.
12977:
12616:
12586:
12167:
12099:
11932:
11847:
11842:
11766:
11761:
11679:
10209:
6428:
4888:
4638:
is outside of all conceivable experience. The only accurate statement that can be made about
3788:
3736:
3497:
3197:
3180:
2936:
2915:
2897:
2848:
2762:
2500:
school held that there were two kinds of nirodha (extinction), extinction without knowledge (
2472:
2410:
2281:
2248:
2221:
1296:
1213:
398:
218:
11232:
9702:
9628:
9292:
Swanson, Paul L. (1997), "Zen is not Buddhism, Recent Japanese Critiques of Buddha-Nature",
9041:
8445:
4519:: "free from all 'complexes' and obsessions, the worries and troubles that torment others."
3500:, where the historical person, Gautama Buddha, was one of these transformation bodies (Skt.
2006:
965:
13363:
12639:
12606:
12591:
12109:
12006:
11952:
11837:
11776:
11744:
11739:
11724:
11709:
11699:
11664:
11577:
11269:
11192:
10495:
10435:
10184:
10151:
10101:
10032:
3467:
2421:
that is attainable only by the awakened and is based on their knowledge of nibbana (but is
2200:
2059:
1534:
1507:
A commonly used metaphor for nirvana is that of a flame which goes out due to lack of fuel:
1442:
1267:. As opposed to this world, it is a pleasant place to be in, it is sukha, things work well.
1141:). According to Harvey this nirvanic consciousness is said to be "objectless", "infinite" (
1012:
961:
479:
386:
13019:
12479:
11094:
10963:
10889:
10765:
10503:
9815:
4781:, which are called "impure" because one still has afflictive obstructions to be abandoned.
2540:
That is to say, the acquisition of the defilement is negated, or technically ‘disjoined’ (
1657:)? It is the cessation of passion, the cessation of hatred and the cessation of delusion.
1562:
Steven Collins lists some examples of synonyms used throughout the Pali texts for Nirvana:
1109:
held a different view of nirvana. According to this tradition of scholarship, the view of
1092:
776:
536:(emptiness) states though this is hotly contested by other scholars and practicing monks.
8:
13709:
13649:
13423:
12997:
12921:
12755:
12446:
12325:
12159:
12134:
12124:
12084:
12061:
11944:
11917:
11877:
11796:
11786:
11714:
11641:
11072:
10929:
10710:
10688:
10640:
10460:
10260:
10116:
10096:
9071:
Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering
8345:
7113:"A Review of The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism"
2944:
2932:
2369:
2116:). He thus argues that "nirvana is a state where there is 'natural or causal happening' (
662:
then means "escape from the aggregates", or to be "free from that forest of defilements".
372:
158:
13584:
13318:
12844:
10420:
10347:
3407:
2887:) adapted to the different needs of beings in order to teach them through clever means (
2335:
2329:
1292:
13223:
13034:
12864:
12509:
12414:
12256:
12219:
12214:
12144:
12094:
12041:
12036:
11907:
11902:
11897:
11887:
11872:
11857:
11852:
11791:
11771:
11734:
11659:
11464:
11165:
11089:
10967:
10909:
10750:
10650:
10578:
10553:
10199:
10129:
10003:
8946:
8570:
A Torch Lighting the Way to Freedom: Complete Instructions on the Preliminary Practices
6785:
5525:
4774:
3584:
3420:
3258:
2564:
school. For the Sautrantikas, nirvana "was not a real existent but a mere designation (
2488:
2306:
2302:
2055:
1343:
1340:
1203:
939:
935:
270:
13564:
13234:
13067:
12308:
9030:. Translated by Bhikkhu Silaratano. Thailand: Silpa Siam Packaging & Printing Co.
8621:
Lexicon Boeddhisme. Wijsbegeerte, religie, psychologie, mystiek, cultuur en literatuur
3995:
According to Alexander Wynne, Schayer:"referred to passages in which "consciousness" (
3082:
view posits that there are at least two types of nirvana, holding that what is called
3016:
in order to dedicate himself to salvific activity by many and varied skillful means."
2996:
1335:
1049:
13614:
13594:
13549:
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13164:
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12687:
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12345:
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10899:
10770:
10693:
10613:
10548:
10480:
10367:
10124:
10007:
9933:
9666:
9452:
9393:
9354:
9131:
9102:
Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment
9087:
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8826:
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8413:
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6434:
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5084:
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4894:
3739:
using positive language. Kosho Yamamoto translates the explanation of nirvana in the
3386:
2484:
2029:
2014:
1546:
1482:
829:
521:, the perpetual grasping activity of the mind, or the cycle of rebirth, is attained.
465:
176:
13879:
12914:
11631:
10425:
10325:
9681:
7747:
Nagao, Gadjin, M. Madhyamika and Yogacara: A Study of Mahayana Philosophies, p. 223.
7163:
Ajahn Maha Boowa, ‘Straight From the Heart’, pp 139-140, (Thanissaro Bhikkhu trans.)
3288:
The bodhisattva dwells in this revolution of the base as if in an immaterial realm (
3143:
is said to be reached when bodhisattvas eradicate both the afflictive obstructions (
2922:) can reach nirvana, not samadhi. Bareau notes that this might be the source of the
2552:), which henceforward prevents the junction between the defilement and this series.
13819:
13453:
13388:
13176:
13110:
13039:
12820:
12812:
12335:
12288:
12283:
12139:
12104:
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12074:
11825:
11781:
11694:
11369:
11025:
11018:
10802:
10792:
10678:
10342:
10214:
9993:
9959:, "Nibbana – The Mind Stilled (Vol. I-VII)" (Dharma Grantha Mudrana Bharaya, 2012).
9301:
9214:
9206:
8966:
8936:
8655:
8333:
7573:
7501:
The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory.
5795:
5197:
4778:
4116:
should be understood as nibbana, which being devoid of all stains, is utterly pure"
3684:
3650:
2951:
branch, worldly dharmas are unreal but supramundane dharmas like nirvana are real.
2298:) they state that this "must mean a knowing of a primordial, transcendent nature."
2285:
2089:
1813:
1767:
1122:
1084:
view of early Buddhism is seen as a reaction to earlier Indic metaphysical views.
1023:
332:
316:
300:
132:
106:
92:
13398:
11414:
9614:
8686:
How Buddhism Began. The conditioned genesis of the early teachings. Second edition
7615:
7610:
The Treatise on the Great Virtue of Wisdom of Nagarjuna - Mahāprajñāpāramitāśāstra
3735:
genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of
3179:
Though the idea that Buddhas remain active in the world can be traced back to the
3006:
notes that this text also supports the idea that after entering complete nirvāṇa (
2948:
2572:)." It is something merely spoken of conventionally, without an intrinsic nature (
1758:
is a kind of non-existence or an absence (of the five aggregates). He argues that
1481:
and a worldly construction of each human mind, therefore ultimately a delusion or
745:
can also be used as a verb: "he or she nirvāṇa-s," or "he or she parinirvānṇa-s" (
13769:
13639:
13514:
13413:
13089:
13007:
12982:
12904:
12699:
12644:
12596:
12524:
12394:
12192:
12172:
12114:
12026:
11689:
11587:
11434:
11170:
11153:
11138:
11116:
10668:
10538:
10372:
10352:
9691:
9578:
9569:
9476:
9387:
9340:
The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Mediation
8876:
8799:
8733:
8712:
8599:
8487:
8466:
8407:
8167:
7940:
7874:
7758:
7683:
6521:
6453:
6408:
5714:
5315:
5120:
5099:
5078:
5033:
4335:
4145:
4081:
3999:) seems to be the ultimate reality or substratum (e.g. A I.10) 14 as well as the
3929:
2992:
2387:
2368:) perspective is what makes Buddhism unique. Fifty years after this dispute, the
2354:
2260:
908:
770:
758:
635:
is then explained as abandoning the desire which weaves together life after life.
507:
495:
228:
13859:
12930:
11444:
10598:
10588:
8267:
The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya
7647:
6617:
6615:
6350:
6348:
6346:
6344:
6232:
6230:
3843:
3635:
3615:
3195:
Buddhism" which can be found mainly in works of the Yogacara school such as the
2844:
2179:
1427:
while nirvana after death is also referred to as the nirvana of the Aggregates,
394:
19:
This article is about the concept in Buddhism. For its wider religious use, see
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13433:
13328:
13210:
13153:
13123:
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12765:
12654:
12357:
12207:
11989:
11569:
11549:
11469:
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11148:
11082:
10919:
10405:
10268:
8324:
Brahmāli, Bhikkhu (2009). "What the Nikāyas Say and Do not Say about Nibbāna".
7132:
6247:
6245:
4516:
3642:
considered it "equivalent to naturally luminous mind, nondual self-awareness."
3504:), while the essential Buddha is equated with the transcendental Buddha called
3432:
3338:
3101:
2923:
2902:
2344:
published a book of essays in 1939 arguing that while the conditioned world is
2256:
2252:
2225:
2143:
1584:
1576:
1347:
1310:
Referring to this view, Alexander Wynne holds that there is no evidence in the
543:
literally "nirvana with a remainder", attained and maintained during life, and
445:
202:
13829:
13014:
12945:
9775:"Brahma-nimantanika Sutta: The Brahma Invitation, "Translator's Introduction""
8970:
6293:
6088:
3116:
2977:
2654:
2561:
1272:
1225:
1217:
1179:
1065:
1044:
704:
sense of "blown out, extinguished" state of liberation does not appear in the
13954:
13293:
13266:
13129:
13116:
13103:
13057:
13002:
12424:
12273:
11582:
11484:
11342:
11143:
11121:
11057:
10728:
10523:
10518:
10410:
10079:
9998:
9962:
9758:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org.
9210:
8941:
8659:
8522:
Routledge Encyclopedia of Philosophy. Volume 7: Nihilism to Quantum Mechanics
8152:
7608:
Etienne Lamotte (French trans.); Karma Migme Chodron (English trans.) (2001)
7128:
7108:
6612:
6341:
6227:
5840:
The Question of Primitive Buddhism in the Closing works of Stanislaw Schayer.
4306:. Translated by Acharya Buddharakkhita. 2003 – via accesstoinsight.org.
4274:. Translated by Acharya Buddharakkhita. 1996 – via accesstoinsight.org.
4193:
3598:
3590:
3576:
3550:
3525:
3405:
advances through a progression of ten stages, referred to as the bodhisattva
2436:
2301:
A related view of nibbana has been defended by the American Thai forest monk
2290:
2273:
2242:
2204:
2082:
1737:
1702:
1672:
1524:
1383:), "nirvana without remainder," "nirvana without residue". This is the final
1164:
1054:
346:
284:
12871:
10882:
10872:
10244:
10014:
Yogi Kanna, "Nirvana: Absolute Freedom" (Kamath Publishing; 2011) 198 pages.
9305:
9116:
8572:, Translated by the Padmakara Translation Group (Kindle ed.), Shambhala
7637:
7635:
6832:
6242:
4060:
3506:
3131:
3126:
2264:
2259:
had done so) therefore positing that nibbana is a kind of higher existence.
1788:
13839:
13739:
13724:
13458:
13288:
13096:
13029:
12909:
12889:
12770:
12514:
12499:
12469:
12419:
12409:
12251:
12046:
11539:
11374:
11252:
11040:
11035:
10862:
10733:
10608:
10069:
8782:
The Selfless Mind: Personality, Consciousness and Nirvāṇa in Early Buddhism
8677:
Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo
8619:
Fischer-Schreiber, Ingrid; Ehrhard, Franz-Karl; Diener, Michael S. (2008),
7870:
6789:
5783:
4997:
4995:
4993:
4991:
3780:
3631:
3097:
3040:
3001:
2645:
2497:
2457:
1884:
1710:
1580:
1312:
1209:
1133:
470:
254:
12859:
11297:
11282:
11242:
10939:
10603:
10179:
8337:
5419:
4339:
2943:) and devoid of any real substance. According to Nalinaksha Dutt, for the
2148:
1832:
1100:
1058:
677:
is probably pre-Buddhist. It was a more or less central concept among the
621:
434:
422:
68:
13919:
13809:
13789:
13559:
13383:
13343:
13333:
13135:
12950:
12834:
12484:
12313:
11454:
11439:
11222:
11030:
10958:
10738:
10568:
10470:
10317:
10189:
9966:
9950:
9849:. Translated by Thanissaro Bhikkhu. 1995 – via accesstoinsight.org.
9835:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org.
9777:. Translated by Thanissaro Bhikkhu. 2007 – via accesstoinsight.org.
9744:. Translated by Thanissaro Bhikkhu. 1993 – via accesstoinsight.org.
9285:
The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice
9219:
8900:, Translated by Thubten Thardo (Gareth Sparham) (Kindle ed.), Wisdom
7632:
5553:
5551:
4496:): the nirvāṇa that comes from ending the occurrence of the defilements (
4357:. Translated by Thanissaro Bhikkhu. 2000 – via accesstoinsight.org.
4322:
refers to "the network of craving." In verse 7, Buddhaghosa states that
4233:
Wayman and Wayman have disagreed with this view, and they state that the
4182:. Translated by Thanissaro Bhikkhu. 1997 – via accesstoinsight.org.
3905:
Not only the three fires, but also the extinction of the defilements and
3872:
3833:
3697:
3459:
3424:
3346:
3304:) while on the other hand—with respect to the interests of other beings (
3069:
3061:
3008:
2964:
2939:, Bareau states that both samsara and nirvana were nominal designations (
2907:
2660:
2603:
2462:
2277:
2241:
is characterized by awareness or knowing, which is intrinsically bright (
2039:
1892:
1732:
1588:
1528:
1446:
1081:
949:
701:
594:(to) blow (of wind); but also to emit (an odour), be wafted or diffused;
545:
13754:
12474:
10934:
9183:
Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism
5529:
4988:
3764:
Mahayana Mahaparinirvana Sutra, Chapter 31, Translated by Kōshō Yamamoto
13869:
13849:
13759:
13714:
13689:
13629:
13624:
13574:
13494:
13468:
13403:
13229:
13182:
12987:
12935:
12429:
12387:
12263:
12069:
11994:
11608:
11592:
11554:
11534:
11429:
11404:
11312:
11247:
11227:
10973:
10904:
10775:
10658:
10628:
10563:
10513:
10171:
10161:
10134:
9493:
Mahayanism: A Critical Exposition of the Mahāyāna Mahāparinirvāna Sutra
6672:
6670:
6668:
6666:
6664:
6662:
4770:
4266:
4031:
3687:
philosophy, the debate continues to this day. There are those like the
3627:
3611:
3471:
3391:
3358:
3342:
3172:
3112:
3073:
2988:
2509:
2453:
2399:
2378:
2359:
1872:
1632:
1625:
1596:
1488:
Nirvana in some Buddhist traditions is described as the realization of
1280:
1157:
also argues that nirvana could be seen as a transformed state of mind (
563:
13159:
11449:
10445:
6844:
5548:
4504:. And this is what the Buddha achieved on the night of his awakening."
3361:. The Lotus sutra further states that, although these three paths are
244:
13894:
13729:
13554:
13529:
13448:
13408:
13393:
13348:
13146:
12940:
12404:
12377:
11544:
11419:
11131:
11047:
10924:
10814:
10787:
10780:
10743:
10700:
10663:
10430:
10395:
10362:
10337:
10292:
9165:
Buddhist Saints in India: A Study in Buddhist Values and Orientations
8996:
8842:
Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana
8222:
Turning the Wheel of Truth: Commentary on the Buddha's First Teaching
7659:
6076:
4836:
Gethin cites: Dhammapada-atthakathā ii. 163; Vibhaṇga-atthakatha 433.
4762:, like garlic, deposits predispositions in the mind that produce the
4631:
4130:
3673:
3666:
3619:
3607:
3475:
3312:) and thus never ceases to dwell in the world of death and re-birth (
3192:
3167:
3079:
3020:
2638:
2033:
2010:
1959:
1728:
1592:
1438:
1304:
1027:
1007:), “detachment,” “the absence of delusion,” and “the unconditioned” (
709:
686:
12894:
12710:
12177:
11013:
10867:
10633:
10415:
10284:
10276:
9915:
9615:"The Great Total Unbinding Discourse Mahā Parinibbāna Sutta (DN 16)"
9408:
The Long Discourses of the Buddha. A Translation of the Digha Nikaya
8898:
Vast as the Heavens, Deep as the Sea: Verses in Praise of Bodhicitta
8285:
In the Buddha's words An Anthology of Discourses from the Pali Canon
6659:
5843:
The Eastern Buddhist 48/1: 23–47 ©2019 The Eastern Buddhist Society.
3135:) engages in enlightened activity to liberate beings for as long as
2972:
2620:
2414:
1850:
1391:
or "blowing out" at the moment of death, when there is no fuel left.
1190:
524:
Nirvana has also been claimed by some scholars to be identical with
188:
13889:
13779:
13719:
13669:
13664:
13509:
13504:
13463:
13428:
13378:
13313:
13308:
13062:
12899:
12694:
12534:
12489:
12434:
12399:
12303:
11962:
11529:
11524:
11474:
11409:
11327:
11292:
11287:
10948:
10819:
10807:
10718:
10377:
10074:
9971:
The Island : An Anthology of the Buddha's Teachings on Nibbana
8192:
8165:
7760:
The Bodhisattva Path: Based on the Ugraparipṛcchā, a Mahāyāna Sūtra
6390:
6388:
4659:
4594:
3801:
3603:
3593:, the idea that Buddha-hood is already innate, but not recognised.
3483:
3092:
3024:
2960:
2872:
2804:
The cessation of the five aggregates. Its ontological status is an
2681:
The cessation of the triple fires of passion, hatred and delusion.
2574:
2514:
2214:
1695:
1637:
1600:
1395:
The classic Pali sutta definitions for these states are as follows:
1370:
1300:
1198:
1193:
preserve elements of an archaic form of Buddhism which is close to
1113:
was that nirvana was a positive reality, a kind of immortal state (
1106:
983:
682:
554:
486:
475:
441:
413:
52:
13899:
11519:
11509:
11494:
11317:
11187:
10455:
8704:
Sudden and Gradual. Approaches to Enlightenment in Chinese Thought
7258:
3614:
philosophers generally interpreted the theory as a description of
1547:
An end state, where many adverse aspects of experience have ceased
1153:) as well as "beyond time and spatial location". Rune Johansson's
362:
13909:
13904:
13884:
13824:
13814:
13804:
13744:
13694:
13684:
13609:
13599:
13589:
13534:
13368:
13248:
12972:
12849:
12824:
12760:
12439:
12382:
12367:
11514:
11504:
11479:
11354:
11349:
11307:
11277:
11209:
11175:
11062:
11003:
10998:
10852:
10755:
10593:
10543:
10330:
10156:
7977:. Indeed, the distinctions between the general Indian concept of
7920:
7801:
7144:
7142:
6731:
5219:
4927:
4925:
3966:, which describes a nine-fold chain of causation. Mind-and-body (
3828:
3702:
3680:
nirvana is described as purified, non-dualistic 'superior mind'.
3512:
3463:
3448:
3390:
presents the path of the bodhisattva as a progressive formula of
3050:
2758:
The cessation of the triple fires of passion hatred and delusion
2722:
2480:
2418:
2352:. According to Williams, this interpretation echoes the Mahayana
2229:
2169:
1994:
1913:
1490:
1288:
1284:
1276:
1175:
1073:
678:
655:
532:
490:
20:
13634:
11126:
10894:
8509:
Thirty years of Buddhis Studies. Selected essays by Edward Conze
8317:
A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha
8166:
William Edward Soothill; Lewis Hodous, eds. (18 December 2003).
7671:
7439:
6385:
5895:
3345:. However, according to an influential Mahāyāna text called the
2394:) and this has led to fervent debates in Thai Buddhist circles.
2104:('causally conditioned')." Thus, even though nibbana is termed "
1993:
According to Thanissaro Bhikkhu, individuals up to the level of
1974:). This is followed by realizing the insight of three universal
1519:
Collins argues that the Buddhist view of awakening reverses the
1170:
1040:) and thus a kind of distorted thinking bound up with the self.
924:
13914:
13864:
13854:
13749:
13734:
13654:
13644:
13604:
13544:
13539:
13524:
13489:
13438:
13358:
13024:
12854:
12795:
12519:
12504:
12340:
12202:
12182:
11957:
11619:
11499:
11489:
11424:
11052:
11008:
10993:
10983:
10953:
10877:
10760:
10528:
10400:
10144:
10139:
8648:
Destructive Emotions: A Scientific Dialogue with the Dalai Lama
7209:
7207:
4644:
4290:
4286:
4282:
4039:
3838:
3816:
3710:
3658:
3654:
3623:
3419:
The end stage practice of the Mahāyāna removes the imprints of
3292:). On the one hand—with respect to his own personal interests (
3232:
in the context of discussing the severing of mental obstacles (
3221:
3188:
2556:
The Sarvastivadins also held that nirvana was a real existent (
2373:
2364:
1715:
1465:
1445:, the five aggregates vanish but there does not remain a mere "
1415:
notes that the first type, nirvana in this life is also called
1118:
1114:
1077:
988:
971:
917:
869:
764:
526:
501:
460:
449:
402:
144:
9192:"Buddhist Modernism and the Rhetoric of Meditative Experience"
8618:
7511:
7509:
7159:
7157:
7139:
6704:
pp. 1373-1379. Buddhist Publication Society Kandy • Sri Lanka.
6132:
6130:
4922:
4237:
is neither self nor sentient being, nor soul, nor personality.
4112:). In Visuddhimagga, Ch. I, v. 5, Buddhaghosa notes: "Herein,
3583:,) "which is only adventitiously covered over by defilements (
2586:
The extinction through knowledge is, when latent defilements (
1533:
commonly called "the fire sermon" as well as in other similar
1320:
and that his teachings present a radical departure from these
944:
13929:
13924:
13834:
13704:
13659:
13569:
13373:
13323:
13272:
13253:
12829:
12790:
12659:
12494:
12352:
12318:
12298:
12268:
12197:
11614:
11459:
11337:
11332:
11302:
11257:
11104:
11099:
10978:
10683:
10508:
10475:
10465:
9112:
The Island: An Anthology of the Buddha's Teachings on Nibbāna
8801:
An Introduction to Buddhism: Teachings, History and Practices
8773:
An introduction to Buddhism. Teachings, history and practices
7592:
7590:
7588:
7563:
7561:
7077:
7065:
6305:
6281:
6269:
6149:
6147:
6145:
4278:
4138:
3935:
3806:
3714:
3688:
3545:
3370:
3334:
2968:
2889:
2852:
2270:
2237:
2161:
1772:
1683:
Furthermore, for the Theravada, nibbana is uniquely the only
1520:
1502:
1424:
1416:
1327:
1317:
7231:
7204:
7192:
6755:
6633:
Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera
6360:
6257:
5907:
5883:
5673:
5671:
5669:
5409:
5407:
5297:
5295:
5057:
5055:
3064:
scroll, “Universal Gateway,” Chapter 25 of the Lotus Sutra.
1463:
Nirvana is also described in Buddhist texts as identical to
13934:
13699:
13679:
12785:
12529:
11322:
10988:
10485:
8957:
Lindtner, Christian (1999), "From Brahmanism to Buddhism",
8447:
Selfless Persons: Imagery and Thought in Theravada Buddhism
8105:
8103:
8008:
7996:
7898:
7896:
7506:
7248:
7246:
7154:
7029:
7017:
6820:
6815:
The Udana commentary (Paramatthadipani nama Udanatthakatha)
6205:
6203:
6127:
5969:
5967:
5644:
Jones, Lindsay, Encyclopedia of Religion, Vol. 10, p. 6628.
5536:
5380:
5139:
5012:
5010:
3453:
2508:), which is the equivalent of nirvana. In the Sarvastivada
2001:
as an object of consciousness. Certain contemplations with
976:
705:
553:, meaning "nirvana without remainder" or final nirvana. In
429:
78:
7859:. Translated by Sara Boin-Webb. London: Curzon. p. 4.
7585:
7558:
6190:
6188:
6186:
6142:
6052:
5858:
5563:
5497:
5334:
4942:
4940:
3162:) in the transcendent state of nirvana-without-remainder (
1076:), but a move towards calm, equanimity, nonattachment and
12187:
10723:
8520:
Cousins, L.S. (1998), "Nirvana", in Craig, Edward (ed.),
8115:
8056:
8044:
8032:
7863:
7612:, VOL. IV CHAPTERS XLII (continuation) – XLVIII, p. 1412.
7306:
7219:
7166:
7053:
7007:
7005:
7003:
6767:
6743:
6719:
5666:
5475:
5473:
5471:
5404:
5292:
5282:
5280:
5166:
5164:
5162:
5160:
5158:
5156:
5154:
5052:
4663:'Neither reappears nor does not reappear' doesn't apply."
4500:) of the mind; what the Pali commentaries call for short
4360:
Unbinding—in other words, the four frames of reference.""
4192:
There is a clear reference in the Anguttara Nikaya to a "
2112:
dependently originated or is uncaused (the term would be
1970:
At the start, a monk's mind treats nirvana as an object (
1339:
Buddhist sculpture of the final nirvana of the Buddha in
996:), meaning it is unlike all other conditioned phenomena.
8658:(1992), "Dating the Buddha: a red herring revealed", in
8100:
7908:
7893:
7876:
Secret of the Vajra World: The Tantric Buddhism of Tibet
7522:
7468:
7466:
7451:
7386:
7270:
7243:
7041:
6200:
6117:
6115:
6100:
5964:
5625:
5623:
5596:
5351:
5349:
5240:
5238:
5236:
5234:
5232:
5230:
5228:
5007:
4978:
4976:
4974:
4972:
4970:
4957:
4955:
4725:
enlightenment that transcends both samsara and nirvana."
4355:"Maha-satipatthana Sutta: The Great Frames of Reference"
4304:"Anathapindikovada Sutta: Instructions to Anathapindika"
3530:
An alternative idea of Mahāyāna nirvana is found in the
3274:
and he also notes that this state is a union of wisdom (
3262:), but does not abandon the world of death and rebirth (
3166:)." According to Sponberg this doctrine developed among
1011:). He also notes that there is little discussion in the
716:, "the Buddhists seem to have been the first to call it
9827:
9825:
9243:"The Rhetoric of Experience and the Study of Religion."
8247:
Bareau, Andre (1955). "Chapitre I 'Les Mahasanghika'".
7417:
7415:
7413:
7376:
7374:
7372:
7359:
7357:
7330:
6928:
6916:
6904:
6892:
6880:
6183:
5942:
5940:
5938:
5936:
5934:
5919:
5656:
5654:
5652:
5650:
5584:
5370:
5368:
5366:
5364:
5187:
5185:
5183:
5181:
5179:
4937:
3602:
has numerous interpretations in the various schools of
2284:, note that these ideas are rooted in a passage in the
2140:), etc. attained in this life, or while one is alive."
1101:
As a metaphysical reality or transcendent consciousness
840:
was therefore not "to extinguish" but "to uncover" the
7777:
7707:
7695:
7282:
7000:
6707:
6576:
6564:
6552:
6540:
6482:
6480:
6329:
6023:
6013:
6011:
6009:
5695:
5468:
5431:
5277:
5267:
5265:
5263:
5261:
5259:
5257:
5255:
5253:
5151:
5125:. State University of New York Press. pp. 35–39.
4151:
By virtue, consciousness and understanding (7SN i.13);
557:
these are called "abiding" and "non-abiding nirvana."
458:. Nirvana is part of the Third Truth on "cessation of
401:
carving representing the final nirvana of a Buddha at
321:
9376:
8735:
Early Buddhism: A New Approach: The I of the Beholder
8714:
Early Buddhism: A New Approach: The I of the Beholder
8406:
Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (2013),
8308:
The Noble Eightfold Path: Way to the End of Suffering
8020:
7789:
7665:
7534:
7483:
7481:
7463:
7427:
7318:
7294:
6868:
6856:
6600:
6588:
6317:
6171:
6112:
6042:
6040:
6038:
5996:
5994:
5816:
5620:
5608:
5346:
5225:
4967:
4952:
4910:
3731:
According to some scholars, the language used in the
3111:
is the standard Mahāyāna view of the attainment of a
2967:
path as the highest spiritual ideal over the goal of
2582:, explaining the Sautrantika view of nirvana, states:
2439:
has written extensively to refute this idea as well.
2146:, one of the most influential 20th century Theravada
2078:). Rahula also agrees that nirvana is unconditioned.
859:
832:
group, stated that the original etymological root of
9822:
9389:
The Ideas and Meditative Practices of Early Buddhism
8193:
William Edward Soothill; Lewis Hodous, eds. (1997).
7410:
7398:
7369:
7354:
7342:
6952:
6159:
6064:
5952:
5931:
5647:
5452:
Analytical Buddhism. The Two-Tiered Illusion of Self
5392:
5361:
5176:
2905:
was merely one of these transformation bodies (Skt.
952:, an illustration of the cycle of rebirth, with the
8577:Duiker, William J.; Spielvogel, Jackson J. (2008).
8538:Duiker, William J.; Spielvogel, Jackson J. (2008).
7984:
6477:
6406:
6006:
5250:
4154:
by virtue, understanding, concentration and effort;
2120:), but not 'organized,' or 'planned' conditioning (
9671:, The Concise Oxford Dictionary of World Religions
9609:
9607:
9605:
8904:
7807:
7478:
6813:Dhammapāla, Masefield, Peter (translator) (2001).
6488:
6430:Religion and Anthropology: A Critical Introduction
6035:
5991:
5516:Tanaka, K. (2013). "Takasaki Jikidō (1926-2013)".
4706:is superior to the nirvana of the Lesser Vehicle:
3244:of the bodhisattva. It has as its characteristic (
2235:According to Maha Bua, the indestructible mind or
2124:)", as well as "a state of perfect mental health (
9662:
9660:
9658:
9656:
9381:, translated by Erik Pema Kunsang, Rangjung Yeshe
9099:
8907:Encyclopedia of Love in World Religions, Volume 2
8350:The Two Traditions of Meditation In Ancient India
7579:
6988:
6976:
6964:
6940:
5771:
5759:
4807:may have been the sole liberating practice, with
4080:See, for instance, the "Snake-Simile Discourse" (
3855:
2621:Comparison of the major Sthavira school positions
1620:is regarded as an uncompounded or unconditioned (
1235:... a place one can actually go to. It is called
1189:, a Polish scholar, argued in the 1930s that the
13952:
9337:
9311:
9115:. Abhayagiri Monastic Foundation. Archived from
9077:
8576:
8537:
7677:
7445:
6676:
6486:
6451:
5320:. Cambridge University Press. pp. 307–310.
5072:
5070:
5027:
5025:
4326:means "develops both concentration and insight."
2971:, envisions different views of nirvāṇa than the
1802:
1091:), also known as the 'Attainment of Cessation' (
377:
163:
9861:"Nibbana is not viññāṇa. Really, it just isn't"
9602:
9328:
9319:
8567:
8319:(Kindle ed.), Independent Publishers Group
8310:(Kindle ed.), Independent Publishers Group
7854:
7689:
7546:
7517:Buddhism in the Krishna River Valley of Andhra.
5979:
5076:
4832:
4830:
2818:The disintegration of the series of aggregates
1243:), is localized somewhere beyond the other six
275:
9769:
9767:
9765:
9729:Aggi-Vacchagotta Sutta: To Vacchagotta on Fire
9653:
9490:
9367:
8913:
8895:
8731:
8231:New Mahāyāna: Buddhism for a Post-modern World
8142:
7653:
6394:
6287:
5097:
4845:Rahula cites: Majjhima-nikāya II (PTS), p. 121
3300:) and is thus not subject to the afflictions (
3107:According to Robert Buswell and Donald Lopez,
2963:(Great Vehicle) tradition, which promotes the
2568:) and was non-existence succeeding existence (
2528:as "a special understanding, the penetration (
1722:
1607:
964:, the practice of the noble path and the four
192:
181:
57:
12726:
10053:
10021:(Cambridge University Press; 2010) 204 pages.
9711:
8860:Causality: The Central Philosophy of Buddhism
8314:
8305:
8291:
8282:
8264:
8219:
6263:
5913:
5901:
5889:
5801:
5449:
5203:
5067:
5031:
5022:
4880:
4648:; suffering) has ceased and gone to its end."
3589:)" lead to the development of the concept of
3308:)—he is fully endowed with great compassion (
3256:) in which one relinquishes all defilements (
2867:) were infinite, unlimited and supramundane (
1036:) about that which is without proliferation (
925:Interpretations of the early Buddhist concept
723:
337:
305:
289:
259:
148:
137:
122:
111:
97:
10835:Basic points unifying Theravāda and Mahāyāna
9445:Mahayana Buddhism: The Doctrinal Foundations
9426:Mahayana Buddhism. The Doctrinal Foundations
9108:
8405:
8258:The Illustrated Encyclopedia of Zen Buddhism
8237:
7626:
7303:, p. 94. The reference is at A I, 8-10.
7213:
7198:
6850:
6838:
6826:
6426:
6380:Aggivacchagotta Sutta; In the Buddha's Words
5542:
5145:
5122:Awareness Bound and Unbound: Buddhist Essays
5083:. Motilal Banarsidass. pp. 1–4, 85–88.
5001:
4931:
4886:
4827:
4696:
3470:representing multiple manifestations of the
3349:, while the lesser attainment of individual
3296:)—he is fully endowed with superior wisdom (
3228:, Asanga presents the classic definition of
3049:The Buddha's quest for nirvana, a relief in
2983:The first model seems to be promoted in the
2442:
2402:, is that the mind of the arahant is itself
2251:, it remains abiding in its own foundation.
2017:are destroyed, arahantship is attained, and
233:
9762:
9565:
9563:
9561:
9559:
9557:
9555:
9180:
8365:
7945:. Sussex Academic Press. pp. 101–102.
7938:
7756:
6773:
6761:
6749:
6737:
6725:
6519:
6311:
4760:consciousness conceiving inherent existence
4293:; not contemplation of impermanence alone".
3482:Some Mahāyāna traditions see the Buddha in
2783:Non-arising of further latent defilements (
1705:, while other schools also posited various
1527:and for suffering. This can be seen in the
1419:(awakening), nirvana of the defilements or
1057:states "For as long as one is entangled by
567:, in which there is no abiding in nirvana.
207:
12733:
12719:
10060:
10046:
9805:
9696:
9273:
9059:
9020:
8870:(Kindle ed.), Oxford University Press
8356:
8344:
8197:. Delhi: Motilal Banarsidass. p. 328.
8145:The Mahayana Mahaparinirvana-Sutra. Vol. 2
8121:
8062:
8050:
8038:
7172:
7148:
7083:
7071:
7059:
7047:
7035:
6433:. Cambridge University Press. p. 51.
5741:
5386:
5313:
5215:
4744:), staying in neither samsara nor nirvana.
2985:Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra
2734:) and homogeneous character of the group (
2317:has defended a similar view of nibbana as
1754:Buddhaghosa also criticizes the view that
1571:
1503:A flame which goes out due to lack of fuel
351:
83:
9997:
9926:
9787:
9218:
9119:on 2010-05-23 – via abhayagiri.org.
8985:
8940:
8639:One Dharma: The Emerging Western Buddhism
8636:
8558:
8437:The Notion of Emptiness in Early Buddhism
8097:Shambhala, Boston and London, 1986, p.219
7641:
7276:
7264:
6526:. Sussex Academic Press. pp. 91–92.
6275:
5118:
5080:The Notion of Emptiness in Early Buddhism
5038:. Motilal Banarsidass. pp. 124–125.
4815:is an affective means to still the fires.
3115:, which enables them to freely return to
2518:), ‘all extinction which is disjunction (
2024:
1497:
9682:The Soka Gakkai Dictionary of Buddhism,
9675:
9552:
9441:
9432:
9423:
9282:
8956:
8922:
8710:
8692:
8683:
8674:
8654:
8323:
8249:Les sectes bouddhiques du Petit Vehicule
8109:
7926:
7914:
7902:
7596:
7252:
7237:
6801:
6700:The Path of Purification (Visuddhimagga)
6495:. Manchester University Press. pp.
6366:
6194:
6153:
6106:
6094:
6082:
5958:
5946:
5753:
5701:
5677:
5660:
5569:
5413:
5398:
5301:
5286:
5218:, pp. 51–52, Quote: Etymologically
5061:
4982:
4961:
4864:
4773:, until one has utterly removed all the
4494:sopadhiśeṣa-nirvāṇa/sa-upādisesa-nibbāna
4324:develops consciousness and understanding
4217:
4144:by deeds, vision and righteousness (see
3938:) that no longer clings' means nibbāna."
3724:
3452:
3365:taught by Buddhas as separate vehicles (
3055:
3044:
2851:school held that the nirvana reached by
2372:also began to teach that nibbana is not
2358:sutras. This position was criticized by
2280:, contemporary western monastics in the
1649:(unconditioned element) is defined thus:
1575:
1334:
1287:continued with the metaphysical idea of
1169:
943:
903:, instead of the liberating practice of
570:
393:
12022:Banishment of Buddhist monks from Nepal
9742:"Adittapariyaya Sutta: The Fire Sermon"
9514:
9437:(Kindle ed.), Taylor & Francis
9419:, Delhi: Motilal Banarsidass Publishers
9346:
9291:
9080:Visuddhimagga: The Path of Purification
9078:Ñāṇamoli Bhikkhu (1999), Introduction,
9068:
8848:
8822:The Popular Encyclopedia of Apologetics
8818:
8779:
8770:
8706:, Delhi: Motilal Banarsidass Publishers
8701:
8645:
8519:
8485:
8464:
8443:
8428:Encyclopedia of New Religious Movements
8387:
8368:Visuddhimagga: The Path of Purification
8228:
8014:
8002:
7185:
7183:
7181:
7095:
6934:
6922:
6910:
6898:
6886:
6817:, pp. 1011-1013. The Pali Text Society.
6713:
6582:
6570:
6558:
6546:
6335:
6299:
6136:
5973:
5864:
5822:
5629:
5614:
5602:
5503:
5491:
5479:
5355:
5340:
5244:
5191:
5170:
5035:Linguistic Approach to Buddhist Thought
5016:
4916:
4157:By the four foundations of mindfulness.
4069:radical transformation of consciousness
3695:is just emptiness (described either as
3147:) and the obstructions to omniscience (
3034:
2954:
2800:Nirvana without a remainder of clinging
1275:(strivers/ascetics) traditions such as
13953:
12225:List of Buddhist architecture in China
9833:"Kevatta (Kevaddha) Sutta: To Kevatta"
9414:
9405:
9385:
9144:
9123:
9060:Mahāsi Sayādaw. Bhikkhu Pesala (ed.).
8925:"The Problem of Precanonical Buddhism"
8857:
8797:
8761:
8752:
8627:
8597:
8434:
8425:
8301:, Hong Kong Insight Meditation Society
8265:Bhikkhu Bodhi, (translator) (2000),
8255:
8246:
8195:A Dictionary of Chinese Buddhist Terms
8169:A Dictionary of Chinese Buddhist Terms
8026:
7990:
7795:
7783:
7734:
7732:
7730:
7728:
7726:
7724:
7722:
7713:
7701:
7567:
7540:
7528:
7472:
7457:
7324:
7312:
7300:
7288:
7225:
7107:
7023:
7011:
6874:
6862:
6689:
6687:
6685:
6648:
6646:
6644:
6642:
6621:
6606:
6594:
6354:
6323:
6236:
6209:
6177:
6058:
5925:
5852:
5833:
5831:
5729:
5590:
5557:
5515:
5425:
5374:
4458:Nirvana during life and beyond death:
3638:". However some later Yogacarins like
3442:
3328:
3214:, and is most fully worked out in the
3100:(listener, hearer, or disciple) or as
2883:) and continues to create many forms (
1787:Another influential Pali commentator,
1433:What happens with one who has reached
1247:(beginning with earth and ending with
1043:Nirvāṇa is the permanent cessation of
728:One literal interpretation translates
12740:
12714:
10041:
9913:
9756:"Bhikkhuvagga: The Monk. "Verse 372""
9481:
9274:Smith, Huston; Novak, Philip (2009),
9240:
9189:
8976:
8874:
8865:
8839:
8664:Die Datierung des historischen Buddha
8505:
8468:Nirvana and Other Buddhist Felicities
8068:
7763:. Motilal Banarsidass. pp. 7–8.
7433:
7421:
7404:
7392:
7380:
7363:
7348:
7336:
6251:
6165:
6121:
6097:, pp. 131–132, 110–112, 122–123.
6070:
6017:
5789:
5777:
5765:
5689:
5640:
5638:
5437:
5271:
4946:
4702:From the Mahayana point of view, the
4018:
3653:, with some Chinese Yogacarins, like
3630:referred to the term as "nothing but
2871:). Therefore, they held to a kind of
2828:The cessation of the aggregates. The
2815:The cessation of the five aggregates
2340:)". This dispute began when the 12th
16:Release from the passions in Buddhism
10019:Nirvana: Concept, Imagery, Narrative
9982:"Problems of Pre-Canonical Buddhism"
9571:Possible ancient meanings of nirvana
9171:
8561:Jamgon Mipam: His Life and Teachings
8489:Nirvana: Concept, Imagery, Narrative
8409:The Princeton Dictionary of Buddhism
8077:
7178:
6000:
2754:Nirvana with a remainder of clinging
2504:) and extinction through knowledge (
2288:(1.61-62) which mentions a certain "
2209:) or a special consciousness called
1653:‘What is the unconditioned element (
1197:beliefs, which also survived in the
799:
9920:Internet Encyclopedia of Philosophy
9808:"Atta, Viññāṇa, Citta, and Nibbāna"
9629:"Nibbana Sutta Total Unbinding (3)"
9162:
8868:Buddhism: A Very Short Introduction
8668:The Dating of the Historical Buddha
8251:. Ecole Fransaise d'Extreme-Orient.
7869:
7719:
6682:
6639:
6046:
6029:
5985:
5828:
5317:Theosophy Or Psychological Religion
3496:This doctrine, developed among the
2698:Non-existence, a mere designation (
2447:
2429:) and unestablished consciousness (
2309:, "non-manifestive consciousness" (
1583:traditional mural painting depicts
741:extinguishing of a flame. The term
13:
12012:Silk Road transmission of Buddhism
9944:
9643:"Critical Buddhism (Hihan Bukkyo)"
9515:Bhikkhu, Thanissaro (2018-01-01).
9331:The Heart of the Buddha's Teaching
9314:The Literature of the Personalists
9153:
8905:Kornberg Greenberg, Yudit (2008),
8212:
6994:
6982:
6970:
6958:
6946:
5635:
5454:. Palgrave Macmillan. p. 37.
4890:Introducing Philosophy of Religion
4769:For this reason, according to the
4253:Further notes on "different paths"
2522:)’. This dharma is defined by the
2156:" that "nibbana is perfect peace (
1452:
1331:with and without remainder of fuel
860:Synonymous with moksha and vimutti
647:which also means "woods, forest":
14:
13977:
10025:
9916:"Pudgalavada Buddhist Philosophy"
9484:The Origin of Buddhist Meditation
8918:(Kindle ed.), Broadway Books
4704:nonabiding (apratiṣṭhita) nirvana
1259:. One cannot visualize it, it is
12693:
12683:
12682:
12240:Thai temple art and architecture
11985:Huichang persecution of Buddhism
10225:Iconography in Laos and Thailand
10091:
10078:
10068:
9973:" (Abhayagiri Publication 2022).
9907:
9889:
9871:
9853:
9839:
9799:
9781:
9748:
9734:
9722:
9417:The Lion's roar of Queen Srimala
9415:Wayman, Alex and Hideko (1990),
9276:Buddhism: A Concise Introduction
9250:Journal of Consciousness Studies
9086:, Buddhist Publication Society,
9082:, by Buddhaghosa, translated by
8679:, London and New York: Routledge
8641:(Kindle ed.), HarperCollins
8528:
8439:, Motilal Banarsidass Publishers
8374:, Buddhist Publication Society,
8361:, Boston & London: Snow Lion
8256:Baroni, Helen Josephine (2002),
8186:
8159:
8147:. Karinbunko. pp. 504–505.
8136:
8127:
8087:
7932:
7848:
7839:
7830:
7813:
7750:
7741:
7602:
7552:
7493:
7487:
7101:
6807:
6779:
6627:
6513:
6400:
6372:
6215:
5560:, pp. 63-65 with footnotes.
5101:Understanding Eastern Philosophy
4857:
4848:
4839:
4749:
4686:
4676:
4666:
4620:
4610:
4600:
4587:
4577:
4558:
4531:
4507:
4485:
4452:
4347:
4329:
4311:
4296:
4259:
4240:
4227:
4199:
4186:
4180:"Jhana Sutta: Mental Absorption"
4171:
4162:
4119:
4102:
4092:
4074:
4045:
4024:
4011:
3989:
3892:Gombrich explains that the five
3540:(womb, matrix, seed) containing
3519:
2914:Bareau also writes that for the
2875:which posited that Buddhas only
2409:Another western monastic in the
2362:, who argued that the not-self (
1791:, also discussed nibbana in his
1614:Theravada tradition's Abhidhamma
1410:Gombrich explains that the five
1117:) similar to the godly abode of
828:Matsumoto Shirō (1950–), of the
768:) and of delusion or ignorance (
539:There are two types of nirvana:
13961:Buddhist philosophical concepts
10092:
9635:
9621:
9584:
9534:
9350:Buddhism: The Illustrated Guide
9256:(11–12): 267–87, archived from
9127:Sikhism And Indian Civilization
8269:, Boston: Wisdom Publications,
7942:Buddhism: Beliefs and Practices
7515:Sree Padma. Barber, Anthony W.
6841:, pp. 37–38, 62, 850, 854.
6523:Buddhism: Beliefs and Practices
5870:
5807:
5707:
5575:
5509:
5443:
5307:
4818:
4797:
4423:
4413:
4403:
4393:
4383:
4373:
4141:and understanding (see Dh. 372)
3977:
3956:
3943:
3899:
3886:
3865:
3661:rejecting this view and seeing
2838:
2705:A real existent different than
2496:According to Soonil Hwang, the
1473:, non-self, lack of any self).
631:which means "to weave or sew";
515:are extinguished, release from
13073:Progressive utilization theory
12230:Japanese Buddhist architecture
12032:Sinhalese Buddhist nationalism
11112:Seven Factors of Enlightenment
10303:Places where the Buddha stayed
9879:"Nibbana is still not Viññāṇa"
9508:
9501:
9377:Tsele Natsok Rangdrol (1987),
9300:(2), Brill Academic: 115–149,
9149:(Kindle ed.), Grove Press
9130:. Discovery Publishing House.
8804:. Cambridge University Press.
8492:, Cambridge University Press,
8471:. Cambridge University Press.
8450:. Cambridge University Press.
4513:Freedom from negative states:
4084:22), where the Buddha states:
3742:Mahāyāna Mahāparinirvāṇa Sūtra
3439:and achieve full omniscience.
3414:
2790:The cessation of defilements (
2745:) of the series of aggregates
2548:) that serves as an antidote (
2382:. According to Williams, this
452:('suffering') and rebirths in
1:
12245:Tibetan Buddhist architecture
9935:Theravada - Mahayana Buddhism
9897:"Nibbana remains not Vinnana"
9546:Chinese Buddhist Encyclopedia
8684:Gombrich, Richard F. (2006),
8675:Gombrich, Richard F. (1996),
6624:, Kindle Locations 1105-1113.
6413:. Routledge. pp. 42–43.
6357:, Kindle Locations 1059-1073.
6302:, Kindle Locations 1654-1656.
6254:, Kindle Locations 1016-1025.
6239:, Kindle Locations 1095-1104.
5804:, Kindle Locations 5188-5193.
5792:, Kindle Locations 1025-1032.
5206:, Kindle Locations 5193-5198.
5104:. Routledge. pp. 58–60.
4874:
4642:is "That which is stressful (
3745:(c. 100-220 CE) as follows:
3377:) of teaching a single path (
2821:Non-arising of further life (
2342:Supreme Patriarch of Thailand
2058:position is also defended by
1803:Stages of the path to nibbana
1178:, which is a closely related
1105:The Franco-Belgian school of
1003:), “the absence of craving” (
823:
643:, derived from the root word
587:, derived from the root word
12002:Buddhism and the Roman world
11978:Decline of Buddhism in India
11973:History of Buddhism in India
10073: Topics in
9980:Lindtner, Christian (1997).
9847:"Pabhassara Sutta: Luminous"
9617:– via dhammatalks.org.
9287:, London: Century Paperbacks
9278:(Kindle ed.), HarperOne
9109:Pasanno & Amaro (2009).
8923:Lindtner, Christian (1997),
8825:. Harvest House Publishers.
8775:, Cambridge University Press
8766:, Cambridge University Press
8732:Hamilton-Blyth, Sue (2013).
8563:(Kindle ed.), Shambhala
8260:, The Rosen Publishing Group
8242:(Kindle ed.), Snow Lion
6693:Bhadantācariya Buddhaghosa,
6407:Christmas Humphreys (2012).
6085:, pp. 112–113, 118–119.
4617:fallen into Upanisadic mode.
3709:school). Others such as the
3384:The Mahāyāna commentary the
3369:), they are really all just
3154:According to Alan Sponberg,
2492:death, it is called nirvana.
2180:Unorthodox interpretations,
2081:The American Theravada monk
1954:Four stages of enlightenment
1591:, Dharma assembly pavilion,
929:
811:
732:as "blow out", interpreting
7:
11200:Twenty-two vows of Ambedkar
10940:
9451:(2nd ed.), Routledge,
9353:. Oxford University Press.
8916:Awakening the Buddha Within
8881:. Oxford University Press.
8559:Duckworth, Douglas (2011),
8388:Buswell, Robert E. (2004),
5428:, Kindle Locations 934-953.
4340:
3795:
3676:Buddhist texts such as the
3560:buddhadhatu, buddha-nature)
3536:. The title itself means a
2714:The "fuel" or "remainder" (
2460:Abhidharma compendium, the
2088:The Sri Lankan philosopher
1723:Medieval Theravada exegetes
1608:In the Theravada Abhidhamma
752:In the Buddhist tradition,
435:
423:
363:
245:
219:
193:
149:
123:
69:
10:
13982:
12150:The unanswerable questions
9100:Pabongka Rinpoche (2006),
8693:Gombrich, Richard (2009),
8637:Goldstein, Joseph (2011),
8207:
7666:Tsele Natsok Rangdrol 1987
7117:Journal of Buddhist Ethics
6656:. Buddhist Studies Review.
5878:The Psychology of Nirvana,
4811:denoting the insight that
3523:
3446:
3357:goal is the attainment of
3067:
3038:
2471:As it is the cessation of
1951:
1694:or non-abiding nirvana of
1406:without residue remaining.
933:
867:is used synonymously with
724:Extinction and blowing out
696:of Hinduism, but the term
668:
18:
13482:
13281:
13081:
13050:
12965:
12880:
12811:
12804:
12748:
12678:
12630:
12545:
12460:
12235:Buddhist temples in Korea
12158:
12060:
11943:
11640:
11568:
11395:
11268:
11208:
10843:
10798:Chinese Esoteric Buddhism
10709:
10701:Three planes of existence
10649:
10494:
10386:
10316:
10308:Buddha in world religions
10170:
10115:
10087:
9707:, Encyclopedia Britannica
9482:Wynne, Alexander (2007),
9379:The Mirror of Mindfulness
9338:Thrangu Rinpoche (1993),
9312:Thích Thiện Châu (1984),
9241:Sharf, Robert H. (2000),
9190:Sharf, Robert H. (1995),
9167:, Oxford University Press
9104:(Kindle ed.), Wisdom
9073:(Kindle ed.), Rodale
8977:Lopez, Donald S. (2001),
8971:10.1080/09552369908575487
8851:The message of the Buddha
8650:(Kindle ed.), Bantam
8632:, Oxford University Press
8435:Choong, Mun-Keat (1999),
8357:Brunnholzl, Karl (2014),
8233:, Jain Publishing Company
8172:. Routledge. p. 58.
7879:. Shambhala. p. 13.
6853:, pp. 37–38, 62, 65.
6487:Martin Southwold (1983).
6458:. Routledge. p. 47.
6452:Richard Gombrich (2006).
4893:. Routledge. p. 25.
4367:
3985:Nama-rupa and Dharma-rupa
3823:Nibbāna: The Mind Stilled
3812:Enlightenment (religious)
3645:The debate as to whether
2999:, in his analysis of the
2896:According to Guang Xing,
2659:
2644:
2633:
2443:In other Buddhist schools
2376:, but the "true self" or
2152:teachers, states in his "
2132:), calmness or coolness (
2128:), of perfect happiness (
1866:
1843:
1826:
1554:Dhammacakkapavattanasutta
1279:and the tradition of the
1155:The Psychology of Nirvana
1149:) and "non-manifestive" (
598:then means "to blow out";
385:
371:
352:
345:
331:
322:
315:
306:
299:
290:
283:
276:
269:
260:
253:
234:
227:
208:
201:
182:
175:
157:
138:
131:
112:
105:
98:
91:
84:
77:
58:
51:
39:
32:
13260:Yoga Sutras of Patanjali
12017:Persecution of Buddhists
11238:Four stages of awakening
10619:Three marks of existence
10205:Physical characteristics
10031:Buddhism for Beginners,
9999:10.1558/bsrv.v14i2.14851
9523:. Metta Forest Monastery
9406:Walshe, Maurice (1995),
9386:Vetter, Tilmann (1988),
9329:Thich Nhat Hanh (1999),
9320:Thich Nhat Hanh (1991),
9211:10.1163/1568527952598549
9145:Rahula, Walpola (2007),
9069:Moffitt, Philip (2008),
9062:On the Nature of Nibbāna
8986:Mackenzie, Rory (2007),
8942:10.1558/bsrv.v14i2.14851
8878:A Dictionary of Buddhism
8764:Introduction to Buddhism
8646:Goleman, Daniel (2008),
8568:Dudjom Rinpoche (2011),
8486:Collins, Steven (2010),
8465:Collins, Steven (1998).
8444:Collins, Steven (1990).
8412:, Princeton University,
8390:Encyclopedia of Buddhism
8229:Akizuki, Ryōmin (1990),
7965:literature, such as the
7929:, pp. 104–105, 108.
7855:Etienne Lamotte (1998).
7692:, Kindle loc. 8211-8215.
7656:, Kindle loc. 1480-1482.
7627:Buswell & Lopez 2013
7582:, Kindle loc. 1790-1796.
7267:, pp. 100–105, 110.
7214:Pasanno & Amaro 2009
7199:Pasanno & Amaro 2009
6851:Buswell & Lopez 2013
6839:Buswell & Lopez 2013
6827:Buswell & Lopez 2013
5543:Buswell & Lopez 2013
5146:Buswell & Lopez 2013
5077:Mun-Keat Choong (1999).
5002:Buswell & Lopez 2013
4932:Buswell & Lopez 2013
3849:
3634:in the sense of twofold
3109:''apratiṣṭhita-nirvana''
3084:''apratiṣṭhita-nirvana''
3023:school and later Indian
3002:Mahāprajñāpāramitopadeśa
2688:) from mere destruction
2267:to refute such notions.
2172:is nibbāna" (citing the
2154:On the nature of Nibbana
1810:four stages of awakening
1354:There are two stages in
1297:(pre-canonical) Buddhism
956:at the hub of the wheel.
708:nor in the pre-Buddhist
694:Brihadaranyaka Upanishad
606:, derived from the root
444:paths, and leads to the
25:Nirvana (disambiguation)
13190:Samkhyapravachana Sutra
11380:Ten principal disciples
10263:(aunt, adoptive mother)
9986:Buddhist Studies Review
9731:, by Thanissaro Bhikkhu
9718:Yamaka Sutta, SN 22.85.
9631:. Vipassanā Fellowship.
9491:Yamamoto Kosho (1975),
9442:Williams, Paul (2008),
9433:Williams, Paul (2002),
9424:Williams, Paul (1994),
9370:The Essence of Buddhism
9368:Traleg Kyabgon (2001),
9347:Trainor, Kevin (2004).
9306:10.1163/156852793X00112
9283:Snelling, John (1987),
8929:Buddhist Studies Review
8914:Lama Surya Das (1997),
8896:Khunu Rinpoche (2012),
8780:Harvey, Peter (1995b),
8771:Harvey, Peter (1995a),
8755:The Yogi and the Mystic
8695:What The Buddha Thought
8630:Foundations of Buddhism
8628:Gethin, Rupert (1998),
8531:Buddhist Sects in India
8326:Buddhist Studies Review
8143:Kōshō Yamamoto (1974).
7808:Kornberg Greenberg 2008
7629:, "apratiṣṭhitanirvāṇa.
6223:nibbanam paramam sukham
5098:Ray Billington (2002).
4791:Further notes on quotes
4775:afflictive obstructions
4628:Yamaka Sutta (SN 22.58)
4034:, the Buddha describes
3934:: "The liberated mind (
3777:William Edward Soothill
3691:school, who argue that
3224:. In Chapter IX of the
3088:''pratiṣṭhita-nirvāṇa''
2616:truth which is Nirvana.
1978:(marks): impermanence (
1922:
1898:
1667:likewise describes the
1572:In the Theravada School
1239:, has no border-signs (
673:The origin of the term
591:which means "to blow":
12926:Early Buddhist schools
12090:Buddhism and democracy
11603:Tibetan Buddhist canon
11598:Chinese Buddhist canon
10830:Pre-sectarian Buddhism
10825:Early Buddhist schools
9577:April 6, 2014, at the
9517:"No Self or Not-Self?"
9495:, Ube City: Karinbunko
9172:Reat, N. Ross (1998),
9163:Ray, Reginald (1999),
9156:What the Buddha Taught
9147:What the Buddha Taught
8875:Keown, Damien (2004).
8866:Keown, Damien (2000),
8858:Kalupahana, David J.,
8840:Hwang, Soonil (2006),
8798:Harvey, Peter (2012).
8762:Harvey, Peter (1990),
8711:Hamilton, Sue (2000).
8580:World History: To 1800
8541:World History: To 1800
8524:, Taylor & Francis
8506:Conze, Edward (1967),
8426:Clarke, Peter (2004),
8315:Bhikkhu Bodhi (2012),
8306:Bhikkhu Bodhi (2011),
8292:Bhikkhu Bodhi (2007),
8283:Bhikkhu Bodhi (2005),
8220:Ajahn Sucitto (2010),
7644:, Kindle loc. 430-436.
7580:Pabongka Rinpoche 2006
6654:Nibbāna and Abhidhamma
6652:Cousins, L. S. (1983)
5450:Miri Albahari (2006).
5387:Smith & Novak 2009
5216:Smith & Novak 2009
5032:Genjun Sasaki (1986).
4272:"Maggavagga: The Path"
4089:
3793:
3767:
3669:and "the middle way."
3569:Tathagatagarbha Sutras
3533:Tathāgatagarbha sūtras
3494:
3479:
3423:, the obstructions to
3401:A practitioner on the
3318:
3268:
3065:
3053:
2618:
2600:
2554:
2494:
2025:Modern Theravada views
1752:
1659:
1604:
1569:
1544:
1517:
1498:Synonyms and metaphors
1429:khandha-(pari)nibbana.
1408:
1402:
1381:nir-upadhiśeṣa-nirvāṇa
1351:
1269:
1183:
1137:) that has "stopped" (
1053:(birth, becoming). As
957:
406:
378:
338:
277:γasalang-aca nögcigsen
164:
23:. For other uses, see
12100:Eight Consciousnesses
10210:Life of Buddha in art
9957:Katukurunde Nanananda
9703:Donald S. Lopez Jr.,
9410:, Wisdom Publications
9322:Old Path White Clouds
9176:, Motilal Banarsidass
9124:Pruthi, R.K. (2004).
8979:The Story of Buddhism
8604:. London: Routledge.
8598:Dundas, Paul (2002).
8352:, Motilal Banarsidass
8338:10.1558/bsrv.v26i1.33
8287:, Wisdom Publications
8238:Anam Thubten (2009),
8093:Takpo Tashi Namgyal,
7969:actually refer to an
7967:Mahaparinirvana Sutra
7857:Suramgamasamadhisutra
7678:Thrangu Rinpoche 1993
7446:Thích Thiện Châu 1984
6677:Thích Thiện Châu 1984
6427:Brian Morris (2006).
5837:Regamey, Constantin.
5717:IV 251 and SN IV 261.
4887:Chad Meister (2009).
4653:Aggivacchagotta Sutta
4085:
3970:) and consciousness (
3962:See Digha Nikaya 15,
3785:
3772:Mahāparinirvāṇa Sūtra
3747:
3737:dependent origination
3726:Mahāparinirvāṇa Sūtra
3489:
3456:
3411:(grounds or levels).
3286:
3240:This severing is the
3238:
3198:Sandhinirmocana-sutra
3164:nirupadhisesa-nirvana
3104:(solitary realizer).
3078:The classic Mahāyāna
3059:
3048:
2918:school, only wisdom (
2684:Existing separately (
2613:
2584:
2538:
2477:three characteristics
2469:
2411:thai forest tradition
2282:Thai forest tradition
2222:Thai forest tradition
2220:Some teachers of the
2094:dependent origination
1747:
1651:
1579:
1564:
1539:
1509:
1479:dependent origination
1439:unanswerable question
1421:kilesa-(pari)nibbana,
1403:
1397:
1377:An-up ādisesa-nibbāna
1338:
1233:
1173:
1080:. In this sense, the
947:
762:), aversion or hate (
614:which mean "desire",
571:Etymology and meaning
551:anupadhishesa-nirvana
397:
13966:Buddhist terminology
13364:Brihadratha Ikshvaku
13201:Sarvadarsanasangraha
12978:Acintya bheda abheda
12577:East Asian religions
12007:Buddhism in the West
11578:Early Buddhist texts
11193:Four Right Exertions
10659:Ten spiritual realms
10152:Noble Eightfold Path
9914:Priestley, Leonard.
9812:The Buddhist Society
9667:John Bowker (1997),
9596:Eastern Spirituality
9181:Ringu Tulku (2005),
9174:The Salistamba Sutra
8819:Hindson, Ed (2008).
8656:Gombrich, Richard F.
8366:Buddhaghosa (1999),
8346:Bronkhorst, Johannes
7939:Merv Fowler (1999).
7757:Jan Nattier (2007).
7690:Dudjom Rinpoche 2011
7026:, pp. 140, 180.
6740:, p. 750, n. 3.
6520:Merv Fowler (1999).
5518:The Eastern Buddhist
5004:, Kindle loc. 44535.
4468:), meaning that the
3468:Mahavairocana Tantra
3437:apratiṣṭhita-nirvana
3252:) of the dual base (
3242:apratiṣṭhita-nirvana
3230:apratiṣṭhita-nirvana
3211:Mahayanasutralamkara
3185:apratiṣṭhita-nirvana
3156:apratiṣṭhita-nirvana
3141:Apratiṣṭhita-nirvana
3035:Apratiṣṭhita nirvāna
2955:In Mahayana Buddhism
2863:) and divine power (
2748:The five aggregates
2727:The five aggregates
2502:apratisamkhyanirodha
2431:appatiṭṭhita viññāṇa
1743:Path of Purification
1719:was unconditioned).
1535:early Buddhist texts
1530:Adittapariyaya Sutta
1363:Sa-upādisesa-nibbāna
1251:) but is closest to
1174:In the cosmology of
1089:sannavedayitanirodha
1013:early Buddhist texts
650:based on this root,
541:sopadhishesa-nirvana
387:Glossary of Buddhism
325:mya ngan las 'das pa
13424:Dayananda Saraswati
12998:Nimbarka Sampradaya
12922:Buddhist philosophy
12700:Religion portal
12447:Temple of the Tooth
12326:Jaya Sri Maha Bodhi
11365:Upāsaka and Upāsikā
10858:Bodhipakkhiyādhammā
10641:Two truths doctrine
10461:Mahapajapati Gotamī
10261:Mahapajapati Gotamī
9592:"Nirvana / Nibbana"
9521:www.dhammatalks.org
9333:, Three River Press
9021:Maha Boowa (2005).
8849:Jayatilleke, K.N.,
8005:, pp. 288–289.
7961:"Some texts of the
7654:Khunu Rinpoche 2012
7570:, pp. 228–229.
7240:, pp. 125–127.
7151:, pp. 101–103.
6679:, pp. 201–202.
6635:(Nyanaponika, 2006)
6395:Hamilton-Blyth 2013
6288:Lama Surya Das 1997
6278:, pp. 158–159.
6139:, pp. 206–208.
6061:, p. 223, 226.
6032:, pp. 374–377.
5904:, pp. 318–319.
5867:, pp. 200–208.
5506:, pp. 119–124.
5343:, pp. 137–138.
5314:Max Müller (2011).
4949:, pp. 194–195.
4934:, pp. 589–590.
4867:, pp. 143–150.
4779:bodhisattva grounds
4640:nirvana-after-death
4636:nirvana-after-death
3443:Buddhahood's bodies
3329:Paths to Buddhahood
3322:nirvikalpaka-jñana)
3272:nirvikalpaka-jñana)
2776:) from all impure (
2723:The five aggregates
2628:
2506:pratisamkhyanirodha
2452:The later Buddhist
2392:The Dhammakaya case
2370:Dhammakaya Movement
2360:Buddhadhasa Bhikkhu
2211:anidassana viññāṇa,
2100:('compounded') and
1817:
1727:The fifth century
1713:view that space or
1367:sopadhiśeṣa-nirvāṇa
1018:Malunkyaputta sutta
844:from that which is
736:is a negative, and
13035:Pashupata Shaivism
12865:Pashupata Shaivism
12622:Western philosophy
12220:Dzong architecture
12042:Vipassana movement
12037:Buddhist modernism
11465:Emperor Wen of Sui
11233:Pratyekabuddhayāna
11166:Threefold Training
10968:Vipassana movement
10684:Hungry Ghost realm
10504:Avidyā (Ignorance)
10451:Puṇṇa Mantānīputta
10200:Great Renunciation
10195:Eight Great Events
10077:
10033:"What is nirvana?"
9818:on August 6, 2009.
9690:2014-02-22 at the
9392:, Brill Academic,
9158:(Revised ed.)
8529:Dutt, Nalinaksha.
8240:No Self No Problem
8017:, p. 288-289.
7395:, pp. 42, 96.
7315:, pp. 94, 97.
7228:, pp. 87, 90.
7086:, pp. 60, 94.
7074:, pp. 41, 53.
6786:Satipatthana Sutta
6455:Theravada Buddhism
6410:Exploring Buddhism
6369:, p. 155-156.
6264:Bhikkhu Bodhi 2011
5914:Bhikkhu Bodhi 2005
5902:Bhikkhu Bodhi 2005
5890:Bhikkhu Bodhi 2005
5802:Bhikkhu Bodhi 2012
5572:, pp. 96–134.
5204:Bhikkhu Bodhi 2012
5119:David Loy (2009).
4771:Consequence School
4564:Non-reactiveness:
4502:kilesa-parinibbāna
3879:based on the root
3480:
3339:Pratyekabuddhahood
3280:) and compassion (
3248:) the revolution (
3066:
3054:
2627:
2427:anidassana viññāṇa
2319:anidassana viññāṇa
2311:anidassana viññāṇa
2303:Thanissaro Bhikkhu
2296:anidassana viññāṇa
2136:), and stability (
2114:appaticcasamuppana
1931:immaterial rebirth
1827:Abandoned fetters
1807:
1605:
1437:after death is an
1352:
1204:Constantin Regamey
1184:
1145:), "unsupported" (
1111:primitive Buddhism
1047:("wandering") and
958:
940:Rebirth (Buddhism)
936:Samsara (Buddhism)
817:Ṭhānissaro Bhikkhu
792:) or defilements (
407:
13948:
13947:
13800:Pratītyasamutpāda
12961:
12960:
12742:Indian philosophy
12708:
12707:
12346:Om mani padme hum
12052:Women in Buddhism
11968:Buddhist councils
11838:Western countries
11626:Madhyamakālaṃkāra
11387:Shaolin Monastery
10964:Samatha-vipassanā
10574:Pratītyasamutpāda
10378:Metteyya/Maitreya
10296:
10288:
10280:
10272:
10264:
10256:
10248:
10125:Four Noble Truths
9581:Victor Langheld,
9477:Via Google Books.
9458:978-1-134-25056-1
9154:Rahula, Walpola,
9016:on March 16, 2015
9006:978-1-134-13262-1
8888:978-0-19-157917-2
8811:978-0-521-85942-4
8745:978-1-136-84293-1
8724:978-0-7007-1280-9
8499:978-0-521-88198-2
8478:978-0-521-57054-1
8457:978-0-521-39726-1
8419:978-1-4008-4805-8
8179:978-1-135-79123-0
7952:978-1-898723-66-0
7886:978-1-57062-772-9
7770:978-81-208-2048-7
7599:, pp. 59–60.
7531:, pp. 65–66.
7490:, pp. 72–74.
7460:, pp. 55–74.
7339:, pp. 11–12.
7135:on June 16, 2010.
6961:, pp. 36–37.
6533:978-1-898723-66-0
6506:978-0-7190-0971-6
6465:978-1-134-90352-8
6440:978-0-521-85241-8
6420:978-1-136-22877-3
6397:, pp. 19–28.
6314:, pp. 34–35.
6212:, pp. 75–76.
6156:, pp. 68–69.
5928:, pp. 90–92.
5876:Johansson, Rune,
5680:, pp. 47–48.
5605:, pp. 80–81.
5593:, pp. 68–69.
5461:978-0-230-00712-3
5440:, pp. 12–13.
5416:, pp. 66–67.
5389:, pp. 51–52.
5327:978-1-108-07326-4
5304:, pp. 67–68.
5132:978-1-4384-2680-8
5111:978-1-134-79348-8
5090:978-81-208-1649-7
5064:, pp. 18–21.
5045:978-81-208-0038-0
5019:, pp. 82–84.
4900:978-1-134-14179-1
4730:Mahayana-samgraha
4177:See for example:
3909:are mentioned as
3610:Buddhism. Indian
3581:prabhasvara citta
3387:Abhisamayalamkara
3217:Mahayana-samgraha
3183:school, the term
2836:
2835:
2772:The disjunction (
2761:The cessation of
2691:A real existent (
2467:says of nirvana:
2463:Mahavibhasasastra
2102:paticcasamuppanna
1950:
1949:
1824:Further rebirths
1812:according to the
1707:asankhata dhammas
1513:anaharo nibbayati
1301:Mahayana Buddhism
1187:Stanislaw Schayer
873:(Sanskrit), also
854:pratityasamutpada
830:Critical Buddhism
800:Weaving and woods
505:) and ignorance (
466:Four Noble Truths
392:
391:
13973:
13454:Satyakama Jabala
13389:Akshapada Gotama
13339:Gārgī Vāchaknavī
13319:Vāchaspati Misra
13177:Nyayakusumanjali
13111:Bhagavata Purana
13068:Radical Humanism
13040:Shaiva Siddhanta
12809:
12808:
12781:Vedic philosophy
12735:
12728:
12721:
12712:
12711:
12698:
12697:
12686:
12685:
12525:Sacred languages
12373:Maya Devi Temple
12336:Mahabodhi Temple
12140:Secular Buddhism
12105:Engaged Buddhism
10945:
10793:Tibetan Buddhism
10744:Vietnamese Thiền
10343:Mahāsthāmaprāpta
10294:
10286:
10278:
10270:
10262:
10254:
10246:
10095:
10094:
10082:
10072:
10062:
10055:
10048:
10039:
10038:
10017:Steven Collins.
10011:
10001:
9938:
9932:Walpola Rahula,
9930:
9924:
9923:
9911:
9905:
9904:
9893:
9887:
9886:
9875:
9869:
9868:
9857:
9851:
9850:
9843:
9837:
9836:
9829:
9820:
9819:
9814:. Archived from
9806:Ajahn Brahmali.
9803:
9797:
9796:
9794:
9785:
9779:
9778:
9771:
9760:
9759:
9752:
9746:
9745:
9738:
9732:
9726:
9720:
9715:
9709:
9700:
9694:
9679:
9673:
9664:
9651:
9650:
9647:Encyclopedia.com
9639:
9633:
9632:
9625:
9619:
9618:
9611:
9600:
9599:
9588:
9582:
9567:
9550:
9549:
9538:
9532:
9531:
9529:
9528:
9512:
9496:
9487:
9475:
9474:
9473:
9467:
9461:, archived from
9450:
9438:
9435:Buddhist Thought
9429:
9420:
9411:
9402:
9382:
9373:
9364:
9343:
9334:
9325:
9324:, Parallax Press
9316:
9308:
9288:
9279:
9270:
9269:
9268:
9262:
9247:
9237:
9236:
9235:
9229:
9223:, archived from
9222:
9196:
9186:
9177:
9168:
9159:
9150:
9141:
9120:
9105:
9096:
9084:Ñāṇamoli Bhikkhu
9074:
9065:
9056:
9054:
9052:
9046:
9040:. Archived from
9029:
9017:
9015:
9009:, archived from
8994:
8982:
8973:
8959:Asian Philosophy
8953:
8944:
8919:
8910:
8901:
8892:
8871:
8862:
8854:
8853:, The Free Press
8845:
8836:
8815:
8794:
8776:
8767:
8758:
8749:
8728:
8707:
8698:
8689:
8680:
8671:
8651:
8642:
8633:
8624:
8615:
8594:
8573:
8564:
8555:
8534:
8525:
8516:
8515:, Bruno Cassirer
8514:
8502:
8482:
8461:
8440:
8431:
8422:
8402:
8384:
8372:Ñāṇamoli Bhikkhu
8370:, translated by
8362:
8353:
8341:
8320:
8311:
8302:
8300:
8288:
8279:
8261:
8252:
8243:
8234:
8225:
8202:
8198:
8190:
8184:
8183:
8163:
8157:
8156:
8140:
8134:
8131:
8125:
8119:
8113:
8107:
8098:
8091:
8085:
8081:
8075:
8072:
8066:
8060:
8054:
8048:
8042:
8036:
8030:
8024:
8018:
8012:
8006:
8000:
7994:
7988:
7982:
7956:
7936:
7930:
7924:
7918:
7912:
7906:
7900:
7891:
7890:
7867:
7861:
7860:
7852:
7846:
7843:
7837:
7834:
7828:
7817:
7811:
7805:
7799:
7793:
7787:
7781:
7775:
7774:
7754:
7748:
7745:
7739:
7736:
7717:
7711:
7705:
7699:
7693:
7687:
7681:
7675:
7669:
7663:
7657:
7651:
7645:
7639:
7630:
7624:
7613:
7606:
7600:
7594:
7583:
7577:
7571:
7565:
7556:
7550:
7544:
7538:
7532:
7526:
7520:
7513:
7504:
7497:
7491:
7485:
7476:
7470:
7461:
7455:
7449:
7443:
7437:
7431:
7425:
7419:
7408:
7402:
7396:
7390:
7384:
7378:
7367:
7361:
7352:
7346:
7340:
7334:
7328:
7322:
7316:
7310:
7304:
7298:
7292:
7286:
7280:
7274:
7268:
7262:
7256:
7250:
7241:
7235:
7229:
7223:
7217:
7211:
7202:
7196:
7190:
7187:
7176:
7170:
7164:
7161:
7152:
7146:
7137:
7136:
7131:. Archived from
7105:
7099:
7093:
7087:
7081:
7075:
7069:
7063:
7057:
7051:
7045:
7039:
7038:, pp. 2, 4.
7033:
7027:
7021:
7015:
7009:
6998:
6992:
6986:
6980:
6974:
6968:
6962:
6956:
6950:
6944:
6938:
6932:
6926:
6920:
6914:
6908:
6902:
6896:
6890:
6884:
6878:
6872:
6866:
6860:
6854:
6848:
6842:
6836:
6830:
6824:
6818:
6811:
6805:
6799:
6793:
6783:
6777:
6774:Buddhaghosa 1999
6771:
6765:
6764:, pp. 1, 7.
6762:Buddhaghosa 1999
6759:
6753:
6750:Buddhaghosa 1999
6747:
6741:
6738:Buddhaghosa 1999
6735:
6729:
6726:Buddhaghosa 1999
6723:
6717:
6711:
6705:
6691:
6680:
6674:
6657:
6650:
6637:
6631:
6625:
6619:
6610:
6604:
6598:
6592:
6586:
6580:
6574:
6568:
6562:
6556:
6550:
6544:
6538:
6537:
6517:
6511:
6510:
6494:
6484:
6475:
6469:
6444:
6424:
6404:
6398:
6392:
6383:
6376:
6370:
6364:
6358:
6352:
6339:
6333:
6327:
6321:
6315:
6312:Ringu Tulku 2005
6309:
6303:
6297:
6291:
6285:
6279:
6273:
6267:
6261:
6255:
6249:
6240:
6234:
6225:
6219:
6213:
6207:
6198:
6192:
6181:
6175:
6169:
6163:
6157:
6151:
6140:
6134:
6125:
6119:
6110:
6104:
6098:
6092:
6086:
6080:
6074:
6068:
6062:
6056:
6050:
6044:
6033:
6027:
6021:
6015:
6004:
5998:
5989:
5983:
5977:
5976:, p. 25-27.
5971:
5962:
5956:
5950:
5944:
5929:
5923:
5917:
5911:
5905:
5899:
5893:
5887:
5881:
5874:
5868:
5862:
5856:
5850:
5844:
5835:
5826:
5820:
5814:
5811:
5805:
5799:
5793:
5787:
5781:
5775:
5769:
5763:
5757:
5751:
5745:
5739:
5733:
5727:
5718:
5711:
5705:
5699:
5693:
5687:
5681:
5675:
5664:
5658:
5645:
5642:
5633:
5627:
5618:
5612:
5606:
5600:
5594:
5588:
5582:
5579:
5573:
5567:
5561:
5555:
5546:
5540:
5534:
5533:
5513:
5507:
5501:
5495:
5489:
5483:
5477:
5466:
5465:
5447:
5441:
5435:
5429:
5423:
5417:
5411:
5402:
5396:
5390:
5384:
5378:
5372:
5359:
5353:
5344:
5338:
5332:
5331:
5311:
5305:
5299:
5290:
5284:
5275:
5269:
5248:
5242:
5223:
5213:
5207:
5201:
5195:
5189:
5174:
5168:
5149:
5143:
5137:
5136:
5115:
5094:
5074:
5065:
5059:
5050:
5049:
5029:
5020:
5014:
5005:
4999:
4986:
4980:
4965:
4959:
4950:
4944:
4935:
4929:
4920:
4914:
4908:
4907:
4884:
4868:
4861:
4855:
4852:
4846:
4843:
4837:
4834:
4825:
4822:
4816:
4801:
4785:
4753:
4747:
4700:
4694:
4690:
4684:
4680:
4674:
4670:
4664:
4624:
4618:
4614:
4608:
4604:
4598:
4591:
4585:
4581:
4575:
4562:
4556:
4535:
4529:
4511:
4505:
4489:
4483:
4456:
4450:
4427:
4421:
4417:
4411:
4407:
4401:
4397:
4391:
4387:
4381:
4377:
4361:
4358:
4351:
4345:
4343:
4333:
4327:
4315:
4309:
4307:
4300:
4294:
4275:
4263:
4247:
4244:
4238:
4231:
4225:
4221:
4215:
4203:
4197:
4190:
4184:
4183:
4175:
4169:
4166:
4160:
4123:
4117:
4106:
4100:
4096:
4090:
4078:
4072:
4049:
4043:
4028:
4022:
4015:
4009:
3993:
3987:
3981:
3975:
3964:Mahanidana Sutta
3960:
3954:
3947:
3941:
3903:
3897:
3890:
3884:
3869:
3863:
3859:
3765:
3713:school and some
3685:Tibetan Buddhist
3651:Chinese Buddhism
3636:identitylessness
3544:(Buddha). These
3205:Lankavatarasutra
2629:
2626:
2448:Sthavira schools
2291:pabhassara citta
2286:Anguttara Nikaya
2206:pabhassara citta
2174:Pañcattaya Sutta
2118:paticcasamuppada
2090:David Kalupahana
2030:K.N. Jayatilleke
2005:as an object of
1926:material rebirth
1841:heavenly realms
1818:
1806:
1793:Udana Commentary
1768:gradual training
1379:(Pali; Sanskrit
1365:(Pali; Sanskrit
1123:Edicts of Ashoka
1094:nirodhasamapatti
627:adding the root
478:and goal of the
438:
426:
381:
366:
355:
354:
341:
327:
326:
311:
310:
293:
292:
279:
278:
263:
262:
248:
237:
236:
222:
211:
210:
196:
185:
184:
171:
152:
141:
140:
126:
115:
114:
101:
100:
87:
86:
72:
61:
60:
30:
29:
13981:
13980:
13976:
13975:
13974:
13972:
13971:
13970:
13951:
13950:
13949:
13944:
13770:Parameshashakti
13478:
13414:Ramana Maharshi
13299:Kumārila Bhaṭṭa
13277:
13243:Vaiśeṣika Sūtra
13217:Tattvacintāmaṇi
13090:Abhinavabharati
13077:
13046:
13020:Sikh Philosophy
13008:Vishishtadvaita
12957:
12876:
12800:
12744:
12739:
12709:
12704:
12692:
12674:
12626:
12541:
12456:
12193:Ordination hall
12154:
12056:
12027:Buddhist crisis
11939:
11636:
11588:Mahayana sutras
11564:
11560:Thích Nhất Hạnh
11391:
11264:
11204:
11154:Bodhisattva vow
10839:
10705:
10645:
10604:Taṇhā (Craving)
10539:Five hindrances
10490:
10382:
10312:
10166:
10111:
10083:
10066:
10028:
9979:
9947:
9945:Further reading
9942:
9941:
9931:
9927:
9912:
9908:
9895:
9894:
9890:
9877:
9876:
9872:
9859:
9858:
9854:
9845:
9844:
9840:
9831:
9830:
9823:
9804:
9800:
9792:
9788:Bhikkhu Bodhi.
9786:
9782:
9773:
9772:
9763:
9754:
9753:
9749:
9740:
9739:
9735:
9727:
9723:
9716:
9712:
9701:
9697:
9692:Wayback Machine
9680:
9676:
9665:
9654:
9641:
9640:
9636:
9627:
9626:
9622:
9613:
9612:
9603:
9590:
9589:
9585:
9579:Wayback Machine
9568:
9553:
9540:
9539:
9535:
9526:
9524:
9513:
9509:
9504:
9499:
9471:
9469:
9465:
9459:
9448:
9400:
9361:
9266:
9264:
9260:
9245:
9233:
9231:
9227:
9194:
9138:
9094:
9050:
9048:
9044:
9038:
9027:
9013:
9007:
8992:
8981:, HarperCollins
8889:
8833:
8812:
8792:
8746:
8725:
8612:
8591:
8552:
8512:
8500:
8479:
8458:
8420:
8400:
8382:
8298:
8277:
8215:
8213:Printed sources
8210:
8205:
8200:Digital version
8191:
8187:
8180:
8164:
8160:
8141:
8137:
8132:
8128:
8122:Brunnholzl 2014
8120:
8116:
8108:
8101:
8092:
8088:
8082:
8078:
8073:
8069:
8063:Brunnholzl 2014
8061:
8057:
8051:Brunnholzl 2014
8049:
8045:
8039:Brunnholzl 2014
8037:
8033:
8025:
8021:
8013:
8009:
8001:
7997:
7989:
7985:
7963:tathagatagarbha
7953:
7937:
7933:
7925:
7921:
7913:
7909:
7901:
7894:
7887:
7868:
7864:
7853:
7849:
7844:
7840:
7835:
7831:
7818:
7814:
7806:
7802:
7794:
7790:
7782:
7778:
7771:
7755:
7751:
7746:
7742:
7737:
7720:
7712:
7708:
7700:
7696:
7688:
7684:
7676:
7672:
7664:
7660:
7652:
7648:
7640:
7633:
7625:
7616:
7607:
7603:
7595:
7586:
7578:
7574:
7566:
7559:
7551:
7547:
7539:
7535:
7527:
7523:
7519:2008. pp. 59-60
7514:
7507:
7498:
7494:
7486:
7479:
7471:
7464:
7456:
7452:
7444:
7440:
7432:
7428:
7420:
7411:
7403:
7399:
7391:
7387:
7379:
7370:
7362:
7355:
7347:
7343:
7335:
7331:
7323:
7319:
7311:
7307:
7299:
7295:
7287:
7283:
7275:
7271:
7263:
7259:
7251:
7244:
7236:
7232:
7224:
7220:
7212:
7205:
7197:
7193:
7188:
7179:
7173:Maha Boowa 2005
7171:
7167:
7162:
7155:
7149:Maha Boowa 2005
7147:
7140:
7106:
7102:
7094:
7090:
7082:
7078:
7070:
7066:
7058:
7054:
7046:
7042:
7034:
7030:
7022:
7018:
7010:
7001:
6993:
6989:
6981:
6977:
6969:
6965:
6957:
6953:
6945:
6941:
6933:
6929:
6921:
6917:
6909:
6905:
6897:
6893:
6885:
6881:
6873:
6869:
6861:
6857:
6849:
6845:
6837:
6833:
6825:
6821:
6812:
6808:
6800:
6796:
6784:
6780:
6772:
6768:
6760:
6756:
6748:
6744:
6736:
6732:
6724:
6720:
6712:
6708:
6695:Bhikkhu Ñāṇamol
6692:
6683:
6675:
6660:
6651:
6640:
6632:
6628:
6620:
6613:
6605:
6601:
6593:
6589:
6581:
6577:
6569:
6565:
6557:
6553:
6545:
6541:
6534:
6518:
6514:
6507:
6485:
6478:
6466:
6450:
6441:
6425:
6421:
6405:
6401:
6393:
6386:
6378:Bhikkhu Bodhi.
6377:
6373:
6365:
6361:
6353:
6342:
6334:
6330:
6322:
6318:
6310:
6306:
6298:
6294:
6286:
6282:
6274:
6270:
6262:
6258:
6250:
6243:
6235:
6228:
6220:
6216:
6208:
6201:
6193:
6184:
6176:
6172:
6164:
6160:
6152:
6143:
6135:
6128:
6120:
6113:
6105:
6101:
6093:
6089:
6081:
6077:
6069:
6065:
6057:
6053:
6045:
6036:
6028:
6024:
6016:
6007:
5999:
5992:
5984:
5980:
5972:
5965:
5957:
5953:
5945:
5932:
5924:
5920:
5912:
5908:
5900:
5896:
5888:
5884:
5875:
5871:
5863:
5859:
5851:
5847:
5836:
5829:
5821:
5817:
5812:
5808:
5800:
5796:
5788:
5784:
5776:
5772:
5764:
5760:
5752:
5748:
5742:Bronkhorst 1993
5740:
5736:
5728:
5721:
5715:Samyutta Nikaya
5712:
5708:
5700:
5696:
5688:
5684:
5676:
5667:
5659:
5648:
5643:
5636:
5628:
5621:
5613:
5609:
5601:
5597:
5589:
5585:
5580:
5576:
5568:
5564:
5556:
5549:
5541:
5537:
5514:
5510:
5502:
5498:
5490:
5486:
5478:
5469:
5462:
5448:
5444:
5436:
5432:
5424:
5420:
5412:
5405:
5397:
5393:
5385:
5381:
5373:
5362:
5354:
5347:
5339:
5335:
5328:
5312:
5308:
5300:
5293:
5285:
5278:
5270:
5251:
5243:
5226:
5214:
5210:
5202:
5198:
5190:
5177:
5169:
5152:
5144:
5140:
5133:
5117:
5112:
5096:
5091:
5075:
5068:
5060:
5053:
5046:
5030:
5023:
5015:
5008:
5000:
4989:
4981:
4968:
4960:
4953:
4945:
4938:
4930:
4923:
4915:
4911:
4901:
4885:
4881:
4877:
4872:
4871:
4865:Williams (2008)
4862:
4858:
4853:
4849:
4844:
4840:
4835:
4828:
4823:
4819:
4802:
4798:
4788:
4782:
4768:
4757:
4754:
4750:
4701:
4697:
4691:
4687:
4681:
4677:
4671:
4667:
4657:
4650:
4649:
4625:
4621:
4615:
4611:
4605:
4601:
4592:
4588:
4582:
4578:
4563:
4559:
4536:
4532:
4512:
4508:
4490:
4486:
4457:
4453:
4428:
4424:
4418:
4414:
4408:
4404:
4398:
4394:
4388:
4384:
4378:
4374:
4370:
4365:
4364:
4353:
4352:
4348:
4334:
4330:
4316:
4312:
4302:
4301:
4297:
4270:
4264:
4260:
4250:
4245:
4241:
4235:Tathagatagarbha
4232:
4228:
4222:
4218:
4204:
4200:
4191:
4187:
4178:
4176:
4172:
4167:
4163:
4125:These include:
4124:
4120:
4107:
4103:
4097:
4093:
4079:
4075:
4050:
4046:
4029:
4025:
4016:
4012:
3994:
3990:
3983:M. Falk (1943,
3982:
3978:
3961:
3957:
3948:
3944:
3930:Majjhima Nikaya
3904:
3900:
3891:
3887:
3870:
3866:
3860:
3856:
3852:
3798:
3766:
3763:
3758:
3756:
3754:
3750:
3733:tathāgatagarbha
3729:
3719:tathāgatagarbha
3693:tathāgatagarbha
3678:Samputa Tantra,
3663:tathāgatagarbha
3647:tathāgatagarbha
3599:tathāgatagarbha
3573:tathāgatagarbha
3564:tathāgatagarbha
3551:tathāgatagarbha
3528:
3522:
3451:
3445:
3417:
3331:
3076:
3043:
3037:
2997:Etienne Lamotte
2993:Indian Buddhism
2957:
2841:
2634:Early Buddhist
2623:
2580:Abhidharmakosha
2546:visamyogaprapti
2534:visamyogaprapti
2525:Abhidharmakosha
2450:
2445:
2388:Prayudh Payutto
2355:tathāgatagarbha
2305:. According to
2261:Prayudh Payutto
2197:
2074:) and "truth" (
2027:
1997:may experience
1986:) and nonself (
1956:
1946:higher fetters
1943:
1930:
1925:
1908:
1901:
1890:
1878:
1864:
1860:
1856:doubt in Buddha
1848:
1840:
1838:
1805:
1725:
1669:asankhata dhatu
1655:asankhata dhatu
1647:asankhata-dhatu
1635:texts like the
1610:
1574:
1549:
1505:
1500:
1461:
1441:. According to
1333:
1103:
942:
932:
927:
862:
852:(non-self) and
826:
814:
802:
726:
712:. According to
671:
656:five aggregates
573:
530:(non-self) and
356:
324:
323:མྱ་ངན་ལས་འདས་པ།
308:
294:
264:
238:
212:
186:
168:
166:
142:
116:
99:নির্বাণ nibbano
85:निब्बान nibbāna
62:
46:
44:
34:
33:Translations of
28:
17:
12:
11:
5:
13979:
13969:
13968:
13963:
13946:
13945:
13943:
13942:
13937:
13932:
13927:
13922:
13917:
13912:
13907:
13902:
13897:
13892:
13887:
13882:
13877:
13872:
13867:
13862:
13857:
13852:
13847:
13845:Shabda Brahman
13842:
13837:
13832:
13827:
13822:
13817:
13812:
13807:
13802:
13797:
13795:Pratibimbavada
13792:
13787:
13782:
13777:
13772:
13767:
13762:
13757:
13752:
13747:
13742:
13737:
13732:
13727:
13722:
13717:
13712:
13707:
13702:
13697:
13692:
13687:
13682:
13677:
13672:
13667:
13662:
13657:
13652:
13647:
13642:
13637:
13632:
13627:
13622:
13617:
13612:
13607:
13602:
13597:
13592:
13587:
13582:
13577:
13572:
13567:
13562:
13557:
13552:
13547:
13542:
13537:
13532:
13527:
13522:
13517:
13512:
13507:
13502:
13497:
13492:
13486:
13484:
13480:
13479:
13477:
13476:
13471:
13466:
13461:
13456:
13451:
13446:
13441:
13436:
13434:Vedanta Desika
13431:
13426:
13421:
13416:
13411:
13406:
13401:
13396:
13391:
13386:
13381:
13376:
13371:
13366:
13361:
13356:
13351:
13346:
13341:
13336:
13331:
13329:Gautama Buddha
13326:
13324:Uddalaka Aruni
13321:
13316:
13311:
13306:
13301:
13296:
13291:
13285:
13283:
13279:
13278:
13276:
13275:
13270:
13263:
13256:
13251:
13246:
13239:
13238:
13237:
13227:
13220:
13213:
13211:Tarka-Sangraha
13208:
13203:
13198:
13193:
13186:
13179:
13174:
13169:
13168:
13167:
13162:
13154:Mimamsa Sutras
13150:
13143:
13138:
13133:
13126:
13124:Buddhist texts
13121:
13114:
13107:
13100:
13093:
13085:
13083:
13079:
13078:
13076:
13075:
13070:
13065:
13060:
13054:
13052:
13048:
13047:
13045:
13044:
13043:
13042:
13037:
13032:
13022:
13017:
13012:
13011:
13010:
13005:
13000:
12995:
12990:
12985:
12980:
12969:
12967:
12963:
12962:
12959:
12958:
12956:
12955:
12954:
12953:
12948:
12943:
12938:
12933:
12919:
12918:
12917:
12912:
12902:
12897:
12892:
12886:
12884:
12878:
12877:
12875:
12874:
12869:
12868:
12867:
12862:
12852:
12847:
12842:
12837:
12832:
12827:
12817:
12815:
12806:
12802:
12801:
12799:
12798:
12793:
12788:
12783:
12778:
12773:
12768:
12763:
12758:
12752:
12750:
12746:
12745:
12738:
12737:
12730:
12723:
12715:
12706:
12705:
12703:
12702:
12690:
12679:
12676:
12675:
12673:
12672:
12667:
12662:
12657:
12652:
12647:
12642:
12636:
12634:
12628:
12627:
12625:
12624:
12619:
12614:
12609:
12604:
12599:
12594:
12589:
12584:
12579:
12574:
12573:
12572:
12567:
12557:
12551:
12549:
12543:
12542:
12540:
12539:
12538:
12537:
12532:
12522:
12517:
12512:
12507:
12502:
12497:
12492:
12487:
12482:
12477:
12472:
12466:
12464:
12458:
12457:
12455:
12454:
12449:
12444:
12443:
12442:
12437:
12432:
12427:
12422:
12412:
12407:
12402:
12397:
12392:
12391:
12390:
12385:
12380:
12375:
12370:
12360:
12355:
12350:
12349:
12348:
12338:
12333:
12328:
12323:
12322:
12321:
12316:
12311:
12306:
12301:
12291:
12286:
12281:
12276:
12271:
12266:
12261:
12260:
12259:
12257:Greco-Buddhist
12249:
12248:
12247:
12242:
12237:
12232:
12227:
12222:
12217:
12212:
12211:
12210:
12208:Burmese pagoda
12200:
12195:
12190:
12185:
12180:
12175:
12164:
12162:
12156:
12155:
12153:
12152:
12147:
12142:
12137:
12132:
12127:
12122:
12117:
12112:
12107:
12102:
12097:
12092:
12087:
12082:
12077:
12072:
12066:
12064:
12058:
12057:
12055:
12054:
12049:
12044:
12039:
12034:
12029:
12024:
12019:
12014:
12009:
12004:
11999:
11998:
11997:
11990:Greco-Buddhism
11987:
11982:
11981:
11980:
11970:
11965:
11960:
11955:
11949:
11947:
11941:
11940:
11938:
11937:
11936:
11935:
11930:
11925:
11923:United Kingdom
11920:
11915:
11910:
11905:
11900:
11895:
11890:
11885:
11880:
11875:
11870:
11868:Czech Republic
11865:
11860:
11855:
11850:
11845:
11835:
11834:
11833:
11828:
11818:
11817:
11816:
11806:
11805:
11804:
11799:
11789:
11784:
11779:
11774:
11769:
11764:
11759:
11758:
11757:
11747:
11742:
11732:
11727:
11722:
11717:
11712:
11707:
11702:
11697:
11692:
11687:
11682:
11677:
11672:
11667:
11662:
11657:
11652:
11646:
11644:
11638:
11637:
11635:
11634:
11632:Abhidharmadīpa
11629:
11622:
11617:
11612:
11605:
11600:
11595:
11590:
11585:
11580:
11574:
11572:
11566:
11565:
11563:
11562:
11557:
11552:
11550:B. R. Ambedkar
11547:
11542:
11537:
11532:
11527:
11522:
11517:
11512:
11507:
11502:
11497:
11492:
11487:
11482:
11477:
11472:
11470:Songtsen Gampo
11467:
11462:
11457:
11452:
11447:
11442:
11437:
11432:
11427:
11422:
11417:
11412:
11407:
11401:
11399:
11393:
11392:
11390:
11389:
11384:
11383:
11382:
11372:
11367:
11362:
11357:
11352:
11347:
11346:
11345:
11335:
11330:
11325:
11320:
11315:
11310:
11305:
11300:
11295:
11290:
11285:
11280:
11274:
11272:
11266:
11265:
11263:
11262:
11261:
11260:
11255:
11250:
11245:
11235:
11230:
11225:
11220:
11214:
11212:
11206:
11205:
11203:
11202:
11197:
11196:
11195:
11185:
11184:
11183:
11178:
11173:
11163:
11162:
11161:
11156:
11151:
11149:Eight precepts
11146:
11136:
11135:
11134:
11129:
11124:
11119:
11109:
11108:
11107:
11097:
11092:
11087:
11086:
11085:
11080:
11075:
11065:
11060:
11055:
11050:
11045:
11044:
11043:
11038:
11028:
11023:
11022:
11021:
11016:
11011:
11006:
11001:
10996:
10991:
10986:
10981:
10976:
10971:
10961:
10956:
10951:
10946:
10937:
10927:
10922:
10920:Five Strengths
10917:
10912:
10907:
10902:
10897:
10892:
10887:
10886:
10885:
10880:
10875:
10870:
10860:
10855:
10849:
10847:
10841:
10840:
10838:
10837:
10832:
10827:
10822:
10817:
10812:
10811:
10810:
10805:
10800:
10795:
10785:
10784:
10783:
10778:
10773:
10768:
10763:
10758:
10753:
10748:
10747:
10746:
10741:
10736:
10731:
10715:
10713:
10707:
10706:
10704:
10703:
10698:
10697:
10696:
10691:
10686:
10681:
10676:
10671:
10661:
10655:
10653:
10647:
10646:
10644:
10643:
10638:
10637:
10636:
10631:
10626:
10616:
10611:
10606:
10601:
10596:
10591:
10586:
10581:
10576:
10571:
10566:
10561:
10559:Mental factors
10556:
10551:
10546:
10541:
10536:
10531:
10526:
10521:
10516:
10511:
10506:
10500:
10498:
10492:
10491:
10489:
10488:
10483:
10478:
10473:
10468:
10463:
10458:
10453:
10448:
10443:
10438:
10433:
10428:
10423:
10418:
10413:
10411:Mahamoggallāna
10408:
10403:
10398:
10392:
10390:
10384:
10383:
10381:
10380:
10375:
10370:
10365:
10360:
10355:
10350:
10345:
10340:
10335:
10334:
10333:
10326:Avalokiteśvara
10322:
10320:
10314:
10313:
10311:
10310:
10305:
10300:
10299:
10298:
10290:
10282:
10274:
10266:
10258:
10250:
10237:
10232:
10227:
10222:
10217:
10212:
10207:
10202:
10197:
10192:
10187:
10182:
10176:
10174:
10168:
10167:
10165:
10164:
10159:
10154:
10149:
10148:
10147:
10142:
10137:
10127:
10121:
10119:
10113:
10112:
10110:
10109:
10104:
10099:
10088:
10085:
10084:
10065:
10064:
10057:
10050:
10042:
10036:
10035:
10027:
10026:External links
10024:
10023:
10022:
10015:
10012:
9992:(2): 109–139.
9977:
9974:
9960:
9954:
9946:
9943:
9940:
9939:
9925:
9906:
9903:. 21 May 2011.
9888:
9870:
9852:
9838:
9821:
9798:
9780:
9761:
9747:
9733:
9721:
9710:
9695:
9674:
9652:
9634:
9620:
9601:
9583:
9551:
9533:
9506:
9505:
9503:
9500:
9498:
9497:
9488:
9479:
9457:
9439:
9430:
9421:
9412:
9403:
9398:
9383:
9374:
9365:
9359:
9344:
9335:
9326:
9317:
9309:
9289:
9280:
9271:
9238:
9205:(3): 228–283,
9187:
9178:
9169:
9160:
9151:
9142:
9136:
9121:
9106:
9097:
9092:
9075:
9066:
9057:
9036:
9018:
9005:
8983:
8974:
8954:
8935:(2): 109–139,
8920:
8911:
8902:
8893:
8887:
8872:
8863:
8855:
8846:
8837:
8831:
8816:
8810:
8795:
8790:
8777:
8768:
8759:
8757:, Curzon Press
8750:
8744:
8729:
8723:
8708:
8699:
8690:
8681:
8672:
8660:Bechert, Heinz
8652:
8643:
8634:
8625:
8616:
8611:978-0415266062
8610:
8595:
8589:
8574:
8565:
8556:
8550:
8535:
8526:
8517:
8503:
8498:
8483:
8477:
8462:
8456:
8441:
8432:
8423:
8418:
8403:
8399:978-0028657202
8398:
8385:
8380:
8363:
8354:
8342:
8321:
8312:
8303:
8289:
8280:
8275:
8262:
8253:
8244:
8235:
8226:
8216:
8214:
8211:
8209:
8206:
8204:
8203:
8185:
8178:
8158:
8135:
8126:
8114:
8112:, p. 108.
8099:
8086:
8076:
8067:
8055:
8043:
8031:
8019:
8007:
7995:
7983:
7951:
7931:
7919:
7917:, p. 107.
7907:
7905:, p. 104.
7892:
7885:
7862:
7847:
7838:
7829:
7812:
7800:
7788:
7786:, p. 540.
7776:
7769:
7749:
7740:
7718:
7716:, p. 232.
7706:
7704:, p. 137.
7694:
7682:
7680:, p. 125.
7670:
7668:, p. 114.
7658:
7646:
7642:Duckworth 2011
7631:
7614:
7601:
7584:
7572:
7557:
7545:
7533:
7521:
7505:
7492:
7477:
7462:
7450:
7448:, p. 127.
7438:
7436:, p. 105.
7426:
7409:
7397:
7385:
7368:
7353:
7341:
7329:
7317:
7305:
7293:
7291:, p. 100.
7281:
7277:Mackenzie 2007
7269:
7265:Mackenzie 2007
7257:
7255:, p. 126.
7242:
7230:
7218:
7216:, p. 131.
7203:
7201:, p. 212.
7191:
7177:
7165:
7153:
7138:
7109:Gethin, Rupert
7100:
7088:
7084:Mahāsi Sayādaw
7076:
7072:Mahāsi Sayādaw
7064:
7060:Mahāsi Sayādaw
7052:
7048:Mahāsi Sayādaw
7040:
7036:Mahāsi Sayādaw
7028:
7016:
7014:, p. 140.
6999:
6987:
6975:
6963:
6951:
6939:
6937:, p. 125.
6927:
6925:, p. 124.
6915:
6913:, p. 122.
6903:
6901:, p. 121.
6891:
6889:, p. 119.
6879:
6867:
6855:
6843:
6831:
6819:
6806:
6794:
6778:
6766:
6754:
6742:
6730:
6718:
6706:
6697:(translator).
6681:
6658:
6638:
6626:
6611:
6599:
6587:
6575:
6563:
6551:
6539:
6532:
6512:
6505:
6476:
6464:
6439:
6419:
6399:
6384:
6382:, pp. 367-369.
6371:
6359:
6340:
6328:
6316:
6304:
6292:
6280:
6276:Goldstein 2011
6268:
6256:
6241:
6226:
6214:
6199:
6182:
6170:
6158:
6141:
6126:
6124:, p. 101.
6111:
6109:, p. 129.
6099:
6087:
6075:
6063:
6051:
6049:, p. 375.
6034:
6022:
6005:
5990:
5978:
5963:
5951:
5930:
5918:
5916:, p. 320.
5906:
5894:
5892:, p. 318.
5882:
5869:
5857:
5845:
5827:
5815:
5806:
5794:
5782:
5770:
5758:
5746:
5734:
5719:
5706:
5694:
5682:
5665:
5646:
5634:
5619:
5607:
5595:
5583:
5574:
5562:
5547:
5545:, p. 547.
5535:
5524:(2): 161–165.
5520:. new series.
5508:
5496:
5484:
5482:, p. 124.
5467:
5460:
5442:
5430:
5418:
5403:
5391:
5379:
5360:
5345:
5333:
5326:
5306:
5291:
5276:
5249:
5224:
5208:
5196:
5175:
5173:, p. 600.
5150:
5148:, p. 590.
5138:
5131:
5110:
5089:
5066:
5051:
5044:
5021:
5006:
4987:
4966:
4951:
4936:
4921:
4919:, p. 191.
4909:
4899:
4878:
4876:
4873:
4870:
4869:
4856:
4847:
4838:
4826:
4817:
4795:
4794:
4787:
4786:
4748:
4746:
4745:
4737:
4733:
4726:
4722:
4719:
4711:
4695:
4685:
4675:
4665:
4619:
4609:
4599:
4586:
4576:
4574:
4573:
4569:
4557:
4555:
4554:
4550:
4547:
4544:
4541:
4537:Peacefulness:
4530:
4528:
4527:
4523:
4520:
4517:Walpola Rahula
4506:
4484:
4482:
4481:
4466:sa-updadi-sesa
4462:
4451:
4449:
4448:
4445:
4442:
4438:
4434:
4422:
4412:
4402:
4392:
4382:
4371:
4369:
4366:
4363:
4362:
4346:
4328:
4310:
4295:
4257:
4256:
4249:
4248:
4239:
4226:
4216:
4198:
4185:
4170:
4161:
4159:
4158:
4155:
4152:
4149:
4142:
4135:
4118:
4101:
4091:
4073:
4067:, namely as a
4044:
4023:
4021:, p. 99).
4010:
4005:Saddhatu Sutra
4001:Saddhatu Sutra
3988:
3976:
3955:
3942:
3940:
3939:
3926:
3920:
3917:
3898:
3885:
3864:
3853:
3851:
3848:
3847:
3846:
3841:
3836:
3831:
3826:
3819:
3814:
3809:
3804:
3797:
3794:
3761:
3728:
3723:
3640:Ratnakarasanti
3521:
3518:
3444:
3441:
3433:Lesser Vehicle
3429:sarvākārajñatā
3416:
3413:
3330:
3327:
3102:pratyekabuddha
3039:Main article:
3036:
3033:
3031:non-abiding).
3029:apratiṣṭhita (
2956:
2953:
2945:Ekavyāvahārika
2935:branch of the
2933:Ekavyāvahārika
2931:Regarding the
2925:prajñaparamita
2903:Gautama Buddha
2840:
2837:
2834:
2833:
2826:
2819:
2816:
2813:
2802:
2796:
2795:
2788:
2781:
2770:
2759:
2756:
2750:
2749:
2746:
2739:
2730:Life faculty (
2728:
2725:
2720:
2710:
2709:
2703:
2696:
2689:
2682:
2679:
2670:Conception of
2666:
2665:
2658:
2651:
2643:
2635:
2632:
2622:
2619:
2607:uncompounded (
2530:pratisamkhyana
2449:
2446:
2444:
2441:
2226:Ajahn Maha Bua
2201:Thai Theravada
2196:
2178:
2166:uccheda-diṭṭhi
2144:Mahasi Sayadaw
2060:Walpola Rahula
2026:
2023:
1982:), suffering (
1952:Main article:
1948:
1947:
1944:
1942:
1941:
1938:
1935:
1932:
1927:
1921:
1919:
1916:
1910:
1909:
1907:
1906:
1903:
1897:
1895:
1887:
1881:
1880:
1875:
1869:
1868:
1867:lower fetters
1865:
1863:
1862:
1857:
1854:
1844:
1842:
1839:in earthly or
1835:
1829:
1828:
1825:
1822:
1804:
1801:
1797:Udanatthakatha
1724:
1721:
1609:
1606:
1585:Gautama Buddha
1573:
1570:
1548:
1545:
1504:
1501:
1499:
1496:
1460:
1451:
1443:Walpola Rahula
1393:
1392:
1374:
1348:Loriyan Tangai
1341:greco-buddhist
1332:
1326:
1102:
1099:
1082:soteriological
1070:Vedic religion
931:
928:
926:
923:
896:
895:
889:
861:
858:
825:
822:
813:
810:
801:
798:
725:
722:
702:soteriological
670:
667:
666:
665:
664:
663:
638:
637:
636:
625:
601:
600:
599:
572:
569:
511:). When these
480:Eightfold Path
446:soteriological
390:
389:
383:
382:
375:
369:
368:
349:
343:
342:
335:
329:
328:
319:
313:
312:
303:
297:
296:
287:
281:
280:
273:
267:
266:
257:
251:
250:
231:
225:
224:
205:
199:
198:
179:
173:
172:
161:
155:
154:
135:
129:
128:
109:
103:
102:
95:
89:
88:
81:
75:
74:
55:
49:
48:
45:extinguishing,
41:
37:
36:
15:
9:
6:
4:
3:
2:
13978:
13967:
13964:
13962:
13959:
13958:
13956:
13941:
13938:
13936:
13933:
13931:
13928:
13926:
13923:
13921:
13918:
13916:
13913:
13911:
13908:
13906:
13903:
13901:
13898:
13896:
13893:
13891:
13888:
13886:
13883:
13881:
13878:
13876:
13873:
13871:
13868:
13866:
13863:
13861:
13858:
13856:
13853:
13851:
13848:
13846:
13843:
13841:
13838:
13836:
13833:
13831:
13828:
13826:
13823:
13821:
13818:
13816:
13813:
13811:
13808:
13806:
13803:
13801:
13798:
13796:
13793:
13791:
13788:
13786:
13783:
13781:
13778:
13776:
13775:Parinama-vada
13773:
13771:
13768:
13766:
13763:
13761:
13758:
13756:
13753:
13751:
13748:
13746:
13743:
13741:
13738:
13736:
13733:
13731:
13728:
13726:
13723:
13721:
13718:
13716:
13713:
13711:
13708:
13706:
13703:
13701:
13698:
13696:
13693:
13691:
13688:
13686:
13683:
13681:
13678:
13676:
13673:
13671:
13668:
13666:
13663:
13661:
13658:
13656:
13653:
13651:
13648:
13646:
13643:
13641:
13638:
13636:
13633:
13631:
13628:
13626:
13623:
13621:
13618:
13616:
13613:
13611:
13608:
13606:
13603:
13601:
13598:
13596:
13593:
13591:
13588:
13586:
13583:
13581:
13578:
13576:
13573:
13571:
13568:
13566:
13563:
13561:
13558:
13556:
13553:
13551:
13548:
13546:
13543:
13541:
13538:
13536:
13533:
13531:
13528:
13526:
13523:
13521:
13518:
13516:
13513:
13511:
13508:
13506:
13503:
13501:
13498:
13496:
13493:
13491:
13488:
13487:
13485:
13481:
13475:
13472:
13470:
13467:
13465:
13462:
13460:
13457:
13455:
13452:
13450:
13447:
13445:
13442:
13440:
13437:
13435:
13432:
13430:
13427:
13425:
13422:
13420:
13417:
13415:
13412:
13410:
13407:
13405:
13402:
13400:
13399:Padmasambhāva
13397:
13395:
13392:
13390:
13387:
13385:
13382:
13380:
13377:
13375:
13372:
13370:
13367:
13365:
13362:
13360:
13357:
13355:
13352:
13350:
13347:
13345:
13342:
13340:
13337:
13335:
13332:
13330:
13327:
13325:
13322:
13320:
13317:
13315:
13312:
13310:
13307:
13305:
13304:Maṇḍana Miśra
13302:
13300:
13297:
13295:
13294:Abhinavagupta
13292:
13290:
13287:
13286:
13284:
13280:
13274:
13271:
13269:
13268:
13267:Yoga Vasistha
13264:
13262:
13261:
13257:
13255:
13252:
13250:
13247:
13245:
13244:
13240:
13236:
13233:
13232:
13231:
13228:
13226:
13225:
13221:
13219:
13218:
13214:
13212:
13209:
13207:
13204:
13202:
13199:
13197:
13194:
13192:
13191:
13187:
13185:
13184:
13180:
13178:
13175:
13173:
13170:
13166:
13163:
13161:
13160:All 108 texts
13158:
13157:
13156:
13155:
13151:
13149:
13148:
13144:
13142:
13139:
13137:
13134:
13132:
13131:
13130:Dharmashastra
13127:
13125:
13122:
13120:
13119:
13115:
13113:
13112:
13108:
13106:
13105:
13104:Bhagavad Gita
13101:
13099:
13098:
13094:
13092:
13091:
13087:
13086:
13084:
13080:
13074:
13071:
13069:
13066:
13064:
13061:
13059:
13058:Integral yoga
13056:
13055:
13053:
13049:
13041:
13038:
13036:
13033:
13031:
13028:
13027:
13026:
13023:
13021:
13018:
13016:
13013:
13009:
13006:
13004:
13003:Shuddhadvaita
13001:
12999:
12996:
12994:
12991:
12989:
12986:
12984:
12981:
12979:
12976:
12975:
12974:
12971:
12970:
12968:
12964:
12952:
12949:
12947:
12944:
12942:
12939:
12937:
12934:
12932:
12929:
12928:
12927:
12923:
12920:
12916:
12913:
12911:
12908:
12907:
12906:
12903:
12901:
12898:
12896:
12893:
12891:
12888:
12887:
12885:
12883:
12879:
12873:
12870:
12866:
12863:
12861:
12858:
12857:
12856:
12853:
12851:
12848:
12846:
12843:
12841:
12838:
12836:
12833:
12831:
12828:
12826:
12822:
12819:
12818:
12816:
12814:
12810:
12807:
12803:
12797:
12794:
12792:
12789:
12787:
12784:
12782:
12779:
12777:
12774:
12772:
12769:
12767:
12764:
12762:
12759:
12757:
12754:
12753:
12751:
12747:
12743:
12736:
12731:
12729:
12724:
12722:
12717:
12716:
12713:
12701:
12696:
12691:
12689:
12681:
12680:
12677:
12671:
12668:
12666:
12663:
12661:
12658:
12656:
12653:
12651:
12648:
12646:
12643:
12641:
12638:
12637:
12635:
12633:
12629:
12623:
12620:
12618:
12615:
12613:
12610:
12608:
12605:
12603:
12600:
12598:
12595:
12593:
12590:
12588:
12585:
12583:
12580:
12578:
12575:
12571:
12568:
12566:
12563:
12562:
12561:
12558:
12556:
12553:
12552:
12550:
12548:
12544:
12536:
12533:
12531:
12528:
12527:
12526:
12523:
12521:
12518:
12516:
12513:
12511:
12508:
12506:
12503:
12501:
12498:
12496:
12493:
12491:
12488:
12486:
12483:
12481:
12478:
12476:
12473:
12471:
12468:
12467:
12465:
12463:
12462:Miscellaneous
12459:
12453:
12452:Vegetarianism
12450:
12448:
12445:
12441:
12438:
12436:
12433:
12431:
12428:
12426:
12423:
12421:
12418:
12417:
12416:
12413:
12411:
12408:
12406:
12403:
12401:
12398:
12396:
12393:
12389:
12386:
12384:
12381:
12379:
12376:
12374:
12371:
12369:
12366:
12365:
12364:
12361:
12359:
12356:
12354:
12351:
12347:
12344:
12343:
12342:
12339:
12337:
12334:
12332:
12329:
12327:
12324:
12320:
12317:
12315:
12312:
12310:
12307:
12305:
12302:
12300:
12297:
12296:
12295:
12292:
12290:
12287:
12285:
12282:
12280:
12277:
12275:
12274:Buddha in art
12272:
12270:
12267:
12265:
12262:
12258:
12255:
12254:
12253:
12250:
12246:
12243:
12241:
12238:
12236:
12233:
12231:
12228:
12226:
12223:
12221:
12218:
12216:
12213:
12209:
12206:
12205:
12204:
12201:
12199:
12196:
12194:
12191:
12189:
12186:
12184:
12181:
12179:
12176:
12174:
12171:
12170:
12169:
12166:
12165:
12163:
12161:
12157:
12151:
12148:
12146:
12143:
12141:
12138:
12136:
12133:
12131:
12128:
12126:
12123:
12121:
12118:
12116:
12113:
12111:
12108:
12106:
12103:
12101:
12098:
12096:
12093:
12091:
12088:
12086:
12083:
12081:
12078:
12076:
12073:
12071:
12068:
12067:
12065:
12063:
12059:
12053:
12050:
12048:
12045:
12043:
12040:
12038:
12035:
12033:
12030:
12028:
12025:
12023:
12020:
12018:
12015:
12013:
12010:
12008:
12005:
12003:
12000:
11996:
11993:
11992:
11991:
11988:
11986:
11983:
11979:
11976:
11975:
11974:
11971:
11969:
11966:
11964:
11961:
11959:
11956:
11954:
11951:
11950:
11948:
11946:
11942:
11934:
11931:
11929:
11928:United States
11926:
11924:
11921:
11919:
11916:
11914:
11911:
11909:
11906:
11904:
11901:
11899:
11896:
11894:
11891:
11889:
11886:
11884:
11881:
11879:
11876:
11874:
11871:
11869:
11866:
11864:
11861:
11859:
11856:
11854:
11851:
11849:
11846:
11844:
11841:
11840:
11839:
11836:
11832:
11829:
11827:
11824:
11823:
11822:
11819:
11815:
11812:
11811:
11810:
11807:
11803:
11800:
11798:
11795:
11794:
11793:
11790:
11788:
11785:
11783:
11780:
11778:
11775:
11773:
11770:
11768:
11765:
11763:
11760:
11755:
11751:
11748:
11746:
11743:
11741:
11738:
11737:
11736:
11733:
11731:
11728:
11726:
11723:
11721:
11718:
11716:
11713:
11711:
11708:
11706:
11703:
11701:
11698:
11696:
11693:
11691:
11688:
11686:
11683:
11681:
11678:
11676:
11673:
11671:
11668:
11666:
11663:
11661:
11658:
11656:
11653:
11651:
11648:
11647:
11645:
11643:
11639:
11633:
11630:
11628:
11627:
11623:
11621:
11618:
11616:
11613:
11611:
11610:
11606:
11604:
11601:
11599:
11596:
11594:
11591:
11589:
11586:
11584:
11581:
11579:
11576:
11575:
11573:
11571:
11567:
11561:
11558:
11556:
11553:
11551:
11548:
11546:
11543:
11541:
11538:
11536:
11533:
11531:
11528:
11526:
11523:
11521:
11518:
11516:
11513:
11511:
11508:
11506:
11503:
11501:
11498:
11496:
11493:
11491:
11488:
11486:
11485:Padmasambhava
11483:
11481:
11478:
11476:
11473:
11471:
11468:
11466:
11463:
11461:
11458:
11456:
11453:
11451:
11448:
11446:
11443:
11441:
11438:
11436:
11433:
11431:
11428:
11426:
11423:
11421:
11418:
11416:
11413:
11411:
11408:
11406:
11403:
11402:
11400:
11398:
11397:Major figures
11394:
11388:
11385:
11381:
11378:
11377:
11376:
11373:
11371:
11368:
11366:
11363:
11361:
11358:
11356:
11353:
11351:
11348:
11344:
11343:Western tulku
11341:
11340:
11339:
11336:
11334:
11331:
11329:
11326:
11324:
11321:
11319:
11316:
11314:
11311:
11309:
11306:
11304:
11301:
11299:
11296:
11294:
11291:
11289:
11286:
11284:
11281:
11279:
11276:
11275:
11273:
11271:
11267:
11259:
11256:
11254:
11251:
11249:
11246:
11244:
11241:
11240:
11239:
11236:
11234:
11231:
11229:
11226:
11224:
11221:
11219:
11216:
11215:
11213:
11211:
11207:
11201:
11198:
11194:
11191:
11190:
11189:
11186:
11182:
11179:
11177:
11174:
11172:
11169:
11168:
11167:
11164:
11160:
11157:
11155:
11152:
11150:
11147:
11145:
11144:Five precepts
11142:
11141:
11140:
11137:
11133:
11130:
11128:
11125:
11123:
11122:Dhamma vicaya
11120:
11118:
11115:
11114:
11113:
11110:
11106:
11103:
11102:
11101:
11098:
11096:
11093:
11091:
11088:
11084:
11081:
11079:
11076:
11074:
11071:
11070:
11069:
11066:
11064:
11061:
11059:
11056:
11054:
11051:
11049:
11046:
11042:
11039:
11037:
11034:
11033:
11032:
11029:
11027:
11024:
11020:
11017:
11015:
11012:
11010:
11007:
11005:
11002:
11000:
10997:
10995:
10992:
10990:
10987:
10985:
10982:
10980:
10977:
10975:
10972:
10969:
10965:
10962:
10960:
10957:
10955:
10952:
10950:
10947:
10944:
10943:
10938:
10936:
10933:
10932:
10931:
10928:
10926:
10923:
10921:
10918:
10916:
10913:
10911:
10908:
10906:
10903:
10901:
10898:
10896:
10893:
10891:
10890:Buddhābhiṣeka
10888:
10884:
10881:
10879:
10876:
10874:
10871:
10869:
10866:
10865:
10864:
10861:
10859:
10856:
10854:
10851:
10850:
10848:
10846:
10842:
10836:
10833:
10831:
10828:
10826:
10823:
10821:
10818:
10816:
10813:
10809:
10806:
10804:
10801:
10799:
10796:
10794:
10791:
10790:
10789:
10786:
10782:
10779:
10777:
10774:
10772:
10769:
10767:
10764:
10762:
10759:
10757:
10754:
10752:
10749:
10745:
10742:
10740:
10737:
10735:
10732:
10730:
10727:
10726:
10725:
10722:
10721:
10720:
10717:
10716:
10714:
10712:
10708:
10702:
10699:
10695:
10692:
10690:
10687:
10685:
10682:
10680:
10677:
10675:
10672:
10670:
10667:
10666:
10665:
10662:
10660:
10657:
10656:
10654:
10652:
10648:
10642:
10639:
10635:
10632:
10630:
10627:
10625:
10622:
10621:
10620:
10617:
10615:
10612:
10610:
10607:
10605:
10602:
10600:
10597:
10595:
10592:
10590:
10587:
10585:
10582:
10580:
10577:
10575:
10572:
10570:
10567:
10565:
10562:
10560:
10557:
10555:
10552:
10550:
10547:
10545:
10542:
10540:
10537:
10535:
10534:Enlightenment
10532:
10530:
10527:
10525:
10524:Dhamma theory
10522:
10520:
10519:Buddha-nature
10517:
10515:
10512:
10510:
10507:
10505:
10502:
10501:
10499:
10497:
10493:
10487:
10484:
10482:
10479:
10477:
10474:
10472:
10469:
10467:
10464:
10462:
10459:
10457:
10454:
10452:
10449:
10447:
10444:
10442:
10439:
10437:
10434:
10432:
10429:
10427:
10424:
10422:
10419:
10417:
10414:
10412:
10409:
10407:
10404:
10402:
10399:
10397:
10394:
10393:
10391:
10389:
10385:
10379:
10376:
10374:
10371:
10369:
10366:
10364:
10361:
10359:
10358:Samantabhadra
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9963:Ajahn Pasanno
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9921:
9917:
9910:
9902:
9901:Sujato’s Blog
9898:
9892:
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9883:Sujato’s Blog
9880:
9874:
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9865:Sujato’s Blog
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9511:
9507:
9494:
9489:
9485:
9480:
9478:
9468:on 2017-03-29
9464:
9460:
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9440:
9436:
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9413:
9409:
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9401:
9399:90-04-08959-4
9395:
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9360:9780195173987
9356:
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9318:
9315:
9310:
9307:
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9299:
9295:
9290:
9286:
9281:
9277:
9272:
9263:on 2013-05-13
9259:
9255:
9251:
9244:
9239:
9230:on 2019-04-12
9226:
9221:
9220:2027.42/43810
9216:
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9137:9788171418794
9133:
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9122:
9118:
9114:
9113:
9107:
9103:
9098:
9095:
9093:1-928706-01-0
9089:
9085:
9081:
9076:
9072:
9067:
9063:
9058:
9047:on 2009-03-27
9043:
9039:
9037:974-93100-1-2
9033:
9026:
9025:
9019:
9012:
9008:
9002:
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8832:9780736936354
8828:
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8823:
8817:
8813:
8807:
8803:
8802:
8796:
8793:
8791:0-7007-0338-1
8787:
8784:, Routledge,
8783:
8778:
8774:
8769:
8765:
8760:
8756:
8751:
8747:
8741:
8738:. Routledge.
8737:
8736:
8730:
8726:
8720:
8717:. Routledge.
8716:
8715:
8709:
8705:
8700:
8696:
8691:
8687:
8682:
8678:
8673:
8669:
8665:
8661:
8657:
8653:
8649:
8644:
8640:
8635:
8631:
8626:
8622:
8617:
8613:
8607:
8603:
8602:
8596:
8592:
8590:9780495050537
8586:
8583:. Wadsworth.
8582:
8581:
8575:
8571:
8566:
8562:
8557:
8553:
8551:9780495050537
8547:
8544:. Wadsworth.
8543:
8542:
8536:
8532:
8527:
8523:
8518:
8511:
8510:
8504:
8501:
8495:
8491:
8490:
8484:
8480:
8474:
8470:
8469:
8463:
8459:
8453:
8449:
8448:
8442:
8438:
8433:
8429:
8424:
8421:
8415:
8411:
8410:
8404:
8401:
8395:
8392:, MacMillan,
8391:
8386:
8383:
8381:1-928706-01-0
8377:
8373:
8369:
8364:
8360:
8355:
8351:
8347:
8343:
8339:
8335:
8331:
8327:
8322:
8318:
8313:
8309:
8304:
8297:
8296:
8290:
8286:
8281:
8278:
8276:0-86171-331-1
8272:
8268:
8263:
8259:
8254:
8250:
8245:
8241:
8236:
8232:
8227:
8223:
8218:
8217:
8201:
8196:
8189:
8181:
8175:
8171:
8170:
8162:
8154:
8150:
8146:
8139:
8130:
8124:, p. 76.
8123:
8118:
8111:
8110:Williams 1994
8106:
8104:
8096:
8090:
8080:
8071:
8065:, p. 58.
8064:
8059:
8053:, p. 56.
8052:
8047:
8041:, p. 55.
8040:
8035:
8029:, p. 42.
8028:
8023:
8016:
8011:
8004:
7999:
7992:
7987:
7980:
7976:
7972:
7968:
7964:
7960:
7954:
7948:
7944:
7943:
7935:
7928:
7927:Williams 2008
7923:
7916:
7915:Williams 2008
7911:
7904:
7903:Williams 2008
7899:
7897:
7888:
7882:
7878:
7877:
7872:
7871:Ray, Reginald
7866:
7858:
7851:
7842:
7833:
7826:
7822:
7816:
7810:, p. 88.
7809:
7804:
7798:, p. 36.
7797:
7792:
7785:
7780:
7772:
7766:
7762:
7761:
7753:
7744:
7735:
7733:
7731:
7729:
7727:
7725:
7723:
7715:
7710:
7703:
7698:
7691:
7686:
7679:
7674:
7667:
7662:
7655:
7650:
7643:
7638:
7636:
7628:
7623:
7621:
7619:
7611:
7605:
7598:
7597:Williams 2008
7593:
7591:
7589:
7581:
7576:
7569:
7564:
7562:
7555:, p. 69.
7554:
7549:
7543:, p. 78.
7542:
7537:
7530:
7525:
7518:
7512:
7510:
7502:
7496:
7489:
7484:
7482:
7475:, p. 59.
7474:
7469:
7467:
7459:
7454:
7447:
7442:
7435:
7430:
7424:, p. 91.
7423:
7418:
7416:
7414:
7407:, p. 77.
7406:
7401:
7394:
7389:
7383:, p. 41.
7382:
7377:
7375:
7373:
7366:, p. 40.
7365:
7360:
7358:
7351:, p. 38.
7350:
7345:
7338:
7333:
7327:, p. 99.
7326:
7321:
7314:
7309:
7302:
7297:
7290:
7285:
7279:, p. 51.
7278:
7273:
7266:
7261:
7254:
7253:Williams 2008
7249:
7247:
7239:
7238:Williams 2008
7234:
7227:
7222:
7215:
7210:
7208:
7200:
7195:
7186:
7184:
7182:
7175:, p. 99.
7174:
7169:
7160:
7158:
7150:
7145:
7143:
7134:
7130:
7126:
7122:
7118:
7114:
7110:
7104:
7097:
7092:
7085:
7080:
7073:
7068:
7062:, p. 13.
7061:
7056:
7049:
7044:
7037:
7032:
7025:
7020:
7013:
7008:
7006:
7004:
6997:, p. 40.
6996:
6991:
6985:, p. 38.
6984:
6979:
6973:, p. 37.
6972:
6967:
6960:
6955:
6949:, p. 35.
6948:
6943:
6936:
6931:
6924:
6919:
6912:
6907:
6900:
6895:
6888:
6883:
6877:, p. 93.
6876:
6871:
6865:, p. 91.
6864:
6859:
6852:
6847:
6840:
6835:
6829:, p. 65.
6828:
6823:
6816:
6810:
6803:
6802:Gombrich 2006
6798:
6791:
6787:
6782:
6775:
6770:
6763:
6758:
6751:
6746:
6739:
6734:
6727:
6722:
6716:, p. 87.
6715:
6710:
6703:
6701:
6696:
6690:
6688:
6686:
6678:
6673:
6671:
6669:
6667:
6665:
6663:
6655:
6649:
6647:
6645:
6643:
6636:
6630:
6623:
6618:
6616:
6609:, p. 82.
6608:
6603:
6597:, p. 21.
6596:
6591:
6585:, p. 66.
6584:
6579:
6573:, p. 65.
6572:
6567:
6561:, p. 82.
6560:
6555:
6549:, p. 63.
6548:
6543:
6535:
6529:
6525:
6524:
6516:
6508:
6502:
6498:
6493:
6492:
6483:
6481:
6473:
6467:
6461:
6457:
6456:
6448:
6442:
6436:
6432:
6431:
6422:
6416:
6412:
6411:
6403:
6396:
6391:
6389:
6381:
6375:
6368:
6367:Gombrich 2009
6363:
6356:
6351:
6349:
6347:
6345:
6338:, p. 41.
6337:
6332:
6326:, p. 76.
6325:
6320:
6313:
6308:
6301:
6296:
6290:, p. 76.
6289:
6284:
6277:
6272:
6266:, p. 25.
6265:
6260:
6253:
6248:
6246:
6238:
6233:
6231:
6224:
6218:
6211:
6206:
6204:
6197:, p. 68.
6196:
6195:Gombrich 2006
6191:
6189:
6187:
6180:, p. 61.
6179:
6174:
6168:, p. 47.
6167:
6162:
6155:
6154:Gombrich 2006
6150:
6148:
6146:
6138:
6133:
6131:
6123:
6118:
6116:
6108:
6107:Lindtner 1997
6103:
6096:
6095:Lindtner 1997
6091:
6084:
6083:Lindtner 1997
6079:
6073:, p. 99.
6072:
6067:
6060:
6055:
6048:
6043:
6041:
6039:
6031:
6026:
6020:, p. 10.
6019:
6014:
6012:
6010:
6003:, p. xi.
6002:
5997:
5995:
5987:
5982:
5975:
5970:
5968:
5960:
5959:Lindtner 1999
5955:
5948:
5947:Lindtner 1997
5943:
5941:
5939:
5937:
5935:
5927:
5922:
5915:
5910:
5903:
5898:
5891:
5886:
5880:1969, p. 111.
5879:
5873:
5866:
5861:
5854:
5849:
5842:
5841:
5834:
5832:
5825:, p. 46.
5824:
5819:
5810:
5803:
5798:
5791:
5786:
5779:
5774:
5767:
5762:
5755:
5754:Gombrich 1996
5750:
5743:
5738:
5731:
5726:
5724:
5716:
5710:
5704:, p. 58.
5703:
5702:Hamilton 2000
5698:
5691:
5686:
5679:
5678:Williams 2002
5674:
5672:
5670:
5662:
5661:Brahmāli 2009
5657:
5655:
5653:
5651:
5641:
5639:
5632:, p. 38.
5631:
5626:
5624:
5617:, p. 45.
5616:
5611:
5604:
5599:
5592:
5587:
5578:
5571:
5570:Gombrich 2006
5566:
5559:
5554:
5552:
5544:
5539:
5531:
5527:
5523:
5519:
5512:
5505:
5500:
5493:
5488:
5481:
5476:
5474:
5472:
5463:
5457:
5453:
5446:
5439:
5434:
5427:
5422:
5415:
5414:Gombrich 2006
5410:
5408:
5400:
5399:Gombrich 1992
5395:
5388:
5383:
5377:, p. 75.
5376:
5371:
5369:
5367:
5365:
5358:, p. 10.
5357:
5352:
5350:
5342:
5337:
5329:
5323:
5319:
5318:
5310:
5303:
5302:Gombrich 2006
5298:
5296:
5289:, p. 67.
5288:
5287:Gombrich 2006
5283:
5281:
5274:, p. 12.
5273:
5268:
5266:
5264:
5262:
5260:
5258:
5256:
5254:
5247:, p. 64.
5246:
5241:
5239:
5237:
5235:
5233:
5231:
5229:
5221:
5217:
5212:
5205:
5200:
5193:
5188:
5186:
5184:
5182:
5180:
5172:
5167:
5165:
5163:
5161:
5159:
5157:
5155:
5147:
5142:
5134:
5128:
5124:
5123:
5113:
5107:
5103:
5102:
5092:
5086:
5082:
5081:
5073:
5071:
5063:
5062:Hamilton 2000
5058:
5056:
5047:
5041:
5037:
5036:
5028:
5026:
5018:
5013:
5011:
5003:
4998:
4996:
4994:
4992:
4985:, p. 66.
4984:
4983:Gombrich 2006
4979:
4977:
4975:
4973:
4971:
4964:, p. 65.
4963:
4962:Gombrich 2006
4958:
4956:
4948:
4943:
4941:
4933:
4928:
4926:
4918:
4913:
4906:
4902:
4896:
4892:
4891:
4883:
4879:
4866:
4860:
4851:
4842:
4833:
4831:
4821:
4814:
4810:
4806:
4800:
4796:
4793:
4792:
4780:
4776:
4772:
4765:
4761:
4758:Similarly, a
4752:
4743:
4738:
4734:
4731:
4727:
4723:
4720:
4717:
4712:
4708:
4707:
4705:
4699:
4689:
4679:
4669:
4661:
4654:
4647:
4646:
4641:
4637:
4633:
4629:
4623:
4613:
4603:
4596:
4590:
4580:
4570:
4566:
4565:
4561:
4551:
4548:
4545:
4542:
4539:
4538:
4534:
4524:
4521:
4518:
4515:
4514:
4510:
4503:
4499:
4495:
4488:
4479:
4475:
4474:an-upadi-sesa
4471:
4467:
4463:
4460:
4459:
4455:
4446:
4443:
4439:
4435:
4431:
4430:
4426:
4416:
4406:
4396:
4386:
4376:
4372:
4356:
4350:
4342:
4337:
4332:
4325:
4321:
4314:
4305:
4299:
4292:
4288:
4284:
4280:
4273:
4268:
4262:
4258:
4255:
4254:
4243:
4236:
4230:
4220:
4213:
4209:
4202:
4195:
4194:luminous mind
4189:
4181:
4174:
4165:
4156:
4153:
4150:
4147:
4143:
4140:
4136:
4133:
4132:
4127:
4126:
4122:
4115:
4111:
4110:Visuddhimagga
4105:
4095:
4088:
4083:
4077:
4070:
4066:
4062:
4058:
4054:
4048:
4041:
4037:
4033:
4027:
4020:
4014:
4006:
4002:
3998:
3992:
3986:
3980:
3973:
3969:
3965:
3959:
3952:
3946:
3937:
3933:
3931:
3927:
3924:
3921:
3918:
3915:
3914:
3912:
3908:
3902:
3895:
3889:
3883:, "to weave."
3882:
3878:
3874:
3868:
3858:
3854:
3845:
3842:
3840:
3837:
3835:
3832:
3830:
3827:
3825:
3824:
3820:
3818:
3815:
3813:
3810:
3808:
3805:
3803:
3800:
3799:
3792:
3790:
3784:
3782:
3778:
3774:
3773:
3760:
3751:
3746:
3744:
3743:
3738:
3734:
3727:
3722:
3720:
3717:figures, see
3716:
3712:
3708:
3704:
3700:
3699:
3694:
3690:
3686:
3681:
3679:
3675:
3670:
3668:
3664:
3660:
3656:
3652:
3648:
3643:
3641:
3637:
3633:
3629:
3625:
3621:
3617:
3613:
3609:
3605:
3601:
3600:
3594:
3592:
3591:Buddha-nature
3588:
3587:
3586:agantukaklesa
3582:
3578:
3577:luminous mind
3574:
3570:
3565:
3561:
3557:
3553:
3552:
3547:
3543:
3539:
3535:
3534:
3527:
3526:Buddha-nature
3520:Buddha-nature
3517:
3515:
3514:
3509:
3508:
3503:
3499:
3498:Mahāsaṃghikas
3493:
3488:
3485:
3477:
3474:, the Buddha
3473:
3469:
3465:
3462:
3461:
3455:
3450:
3440:
3438:
3434:
3430:
3426:
3422:
3412:
3410:
3409:
3404:
3400:
3398:
3394:
3389:
3388:
3382:
3380:
3376:
3372:
3371:skillful ways
3368:
3364:
3360:
3356:
3352:
3348:
3344:
3340:
3336:
3326:
3323:
3317:
3315:
3311:
3307:
3303:
3299:
3295:
3291:
3285:
3283:
3279:
3278:
3273:
3267:
3265:
3261:
3260:
3255:
3251:
3247:
3243:
3237:
3235:
3231:
3227:
3223:
3219:
3218:
3213:
3212:
3207:
3206:
3201:
3199:
3194:
3190:
3186:
3182:
3177:
3174:
3169:
3165:
3161:
3157:
3152:
3150:
3146:
3142:
3138:
3134:
3133:
3128:
3125:, but out of
3124:
3120:
3119:
3114:
3110:
3105:
3103:
3099:
3095:
3094:
3089:
3085:
3081:
3075:
3071:
3063:
3058:
3052:
3047:
3042:
3032:
3030:
3026:
3022:
3017:
3015:
3011:
3010:
3005:
3003:
2998:
2994:
2990:
2986:
2981:
2979:
2974:
2970:
2966:
2962:
2952:
2950:
2949:Lokottaravada
2946:
2942:
2938:
2937:Mahāsāṃghikas
2934:
2929:
2927:
2926:
2921:
2917:
2912:
2910:
2909:
2904:
2899:
2898:Mahāsāṃghikas
2894:
2892:
2891:
2886:
2882:
2878:
2874:
2870:
2866:
2862:
2859:), his body (
2858:
2854:
2850:
2846:
2843:According to
2831:
2827:
2824:
2820:
2817:
2814:
2811:
2807:
2803:
2801:
2798:
2797:
2793:
2789:
2786:
2782:
2779:
2775:
2771:
2768:
2764:
2760:
2757:
2755:
2752:
2751:
2747:
2744:
2740:
2737:
2736:nikayasabhaga
2733:
2729:
2726:
2724:
2721:
2719:
2717:
2712:
2711:
2708:
2704:
2701:
2697:
2694:
2690:
2687:
2683:
2680:
2678:
2677:
2673:
2668:
2667:
2664:
2663:
2657:
2656:
2652:
2649:
2648:
2642:
2641:
2636:
2631:
2630:
2625:
2617:
2612:
2610:
2605:
2599:
2597:
2593:
2589:
2583:
2581:
2577:
2576:
2571:
2567:
2563:
2559:
2553:
2551:
2547:
2543:
2537:
2535:
2531:
2527:
2526:
2521:
2517:
2516:
2511:
2507:
2503:
2499:
2493:
2490:
2486:
2482:
2478:
2474:
2468:
2466:
2464:
2459:
2455:
2440:
2438:
2437:Bhante Sujato
2434:
2432:
2428:
2424:
2420:
2416:
2412:
2407:
2405:
2401:
2395:
2393:
2389:
2385:
2381:
2380:
2375:
2371:
2367:
2366:
2361:
2357:
2356:
2351:
2348:, nibbana is
2347:
2343:
2339:
2338:
2333:
2332:
2327:
2326:Paul Williams
2324:According to
2322:
2320:
2316:
2312:
2308:
2304:
2299:
2297:
2293:
2292:
2287:
2283:
2279:
2275:
2272:
2268:
2266:
2262:
2258:
2254:
2250:
2246:
2245:
2240:
2239:
2234:
2231:
2227:
2223:
2218:
2216:
2212:
2208:
2207:
2202:
2195:
2191:
2187:
2183:
2177:
2175:
2171:
2167:
2163:
2159:
2155:
2151:
2150:
2145:
2141:
2139:
2135:
2131:
2127:
2123:
2119:
2115:
2111:
2107:
2103:
2099:
2095:
2091:
2086:
2084:
2083:Bhikkhu Bodhi
2079:
2077:
2073:
2069:
2065:
2061:
2057:
2052:
2050:
2046:
2042:
2041:
2035:
2031:
2022:
2021:is realized.
2020:
2016:
2012:
2008:
2004:
2000:
1996:
1995:non-returning
1991:
1989:
1985:
1981:
1977:
1973:
1968:
1966:
1961:
1955:
1945:
1939:
1936:
1933:
1928:
1923:
1920:
1917:
1915:
1912:
1911:
1904:
1899:
1896:
1894:
1888:
1886:
1883:
1882:
1876:
1874:
1871:
1870:
1858:
1855:
1852:
1847:identity view
1846:
1845:
1837:up to seven,
1836:
1834:
1831:
1830:
1823:
1820:
1819:
1815:
1811:
1800:
1798:
1794:
1790:
1785:
1783:
1779:
1778:Visuddhimagga
1775:
1774:
1769:
1764:
1761:
1757:
1751:
1746:
1744:
1740:
1739:
1738:Visuddhimagga
1735:says, in his
1734:
1730:
1720:
1718:
1717:
1712:
1711:Sarvastivadin
1709:(such as the
1708:
1704:
1699:
1697:
1693:
1689:
1686:
1681:
1678:
1677:Dhammasangani
1674:
1670:
1666:
1665:
1664:Dhammasangani
1658:
1656:
1650:
1648:
1644:
1641:
1639:
1634:
1629:
1627:
1623:
1619:
1615:
1602:
1598:
1594:
1590:
1586:
1582:
1578:
1568:
1563:
1560:
1557:
1555:
1543:
1538:
1536:
1532:
1531:
1526:
1525:three poisons
1522:
1516:
1514:
1508:
1495:
1493:
1492:
1486:
1484:
1480:
1476:
1472:
1468:
1467:
1459:
1455:
1450:
1448:
1444:
1440:
1436:
1431:
1430:
1426:
1422:
1418:
1413:
1407:
1401:
1396:
1390:
1386:
1382:
1378:
1375:
1372:
1368:
1364:
1361:
1360:
1359:
1357:
1349:
1345:
1342:
1337:
1330:
1325:
1323:
1319:
1315:
1314:
1308:
1306:
1302:
1298:
1294:
1290:
1286:
1282:
1278:
1274:
1268:
1266:
1262:
1258:
1254:
1250:
1246:
1242:
1238:
1232:
1229:
1227:
1223:
1219:
1215:
1211:
1207:
1205:
1200:
1196:
1192:
1188:
1181:
1177:
1172:
1168:
1166:
1165:Bhikkhu Bodhi
1162:
1160:
1156:
1152:
1148:
1144:
1140:
1136:
1135:
1130:
1126:
1124:
1121:found in the
1120:
1116:
1112:
1108:
1098:
1096:
1095:
1090:
1085:
1083:
1079:
1075:
1071:
1067:
1062:
1060:
1056:
1055:Bhikkhu Bodhi
1052:
1051:
1046:
1041:
1039:
1035:
1034:
1029:
1025:
1020:
1019:
1014:
1010:
1006:
1002:
997:
995:
991:
990:
985:
982:
978:
974:
973:
967:
963:
955:
954:three poisons
951:
946:
941:
937:
922:
920:
919:
914:
910:
906:
902:
893:
892:Pañña-vimutti
890:
887:
884:
883:
882:
880:
876:
872:
871:
866:
857:
855:
851:
847:
843:
839:
835:
831:
821:
818:
809:
807:
797:
795:
791:
787:
781:
779:
778:
773:
772:
767:
766:
761:
760:
755:
750:
748:
747:parinibbāyati
744:
739:
735:
731:
721:
719:
715:
711:
707:
703:
699:
695:
690:
688:
684:
680:
676:
661:
657:
653:
649:
648:
646:
642:
639:
634:
630:
626:
623:
619:
616:
615:
613:
609:
605:
602:
597:
593:
592:
590:
586:
583:
582:
581:
578:
568:
566:
565:
560:
556:
552:
548:
547:
542:
537:
535:
534:
529:
528:
522:
520:
519:
514:
510:
509:
504:
503:
499:), aversion (
498:
497:
492:
488:
483:
481:
477:
473:
472:
467:
463:
462:
457:
456:
451:
448:release from
447:
443:
439:
437:
431:
427:
425:
419:
415:
411:
404:
400:
396:
388:
384:
380:
376:
374:
370:
365:
360:
350:
348:
344:
340:
336:
334:
330:
320:
318:
314:
304:
302:
298:
288:
286:
282:
274:
272:
268:
258:
256:
252:
247:
242:
232:
230:
226:
221:
216:
206:
204:
200:
195:
190:
180:
178:
174:
170:
162:
160:
156:
151:
146:
136:
134:
130:
125:
120:
110:
108:
104:
96:
94:
90:
82:
80:
76:
71:
66:
56:
54:
50:
42:
38:
31:
26:
22:
13875:Iccha-mrityu
13840:Satkaryavada
13740:Nididhyasana
13725:Matsya Nyaya
13459:Madhvacharya
13289:Adi Shankara
13282:Philosophers
13265:
13258:
13241:
13222:
13215:
13206:Shiva Sutras
13196:Sangam texts
13188:
13181:
13172:Nyāya Sūtras
13152:
13145:
13128:
13118:Brahma Sutra
13117:
13109:
13102:
13097:Arthashastra
13095:
13088:
13030:Pratyabhijna
12910:Anekantavada
12640:Bodhisattvas
12560:Christianity
12555:Baháʼí Faith
12420:Dharmachakra
12410:Prayer wheel
12400:Prayer beads
12168:Architecture
12047:969 Movement
11831:Saudi Arabia
11809:Central Asia
11802:South Africa
11624:
11607:
11540:Panchen Lama
11445:Buddhapālita
11041:Satipatthana
11036:Mindful Yoga
10949:Recollection
10863:Brahmavihara
10734:Japanese Zen
10729:Chinese Chan
10689:Animal realm
10496:Key concepts
10318:Bodhisattvas
10130:Three Jewels
10018:
9989:
9985:
9934:
9928:
9919:
9909:
9900:
9891:
9882:
9873:
9864:
9855:
9841:
9816:the original
9811:
9801:
9783:
9750:
9736:
9724:
9713:
9704:
9698:
9683:
9677:
9668:
9646:
9637:
9623:
9595:
9586:
9570:
9545:
9536:
9525:. Retrieved
9520:
9510:
9492:
9483:
9470:, retrieved
9463:the original
9444:
9434:
9425:
9416:
9407:
9388:
9378:
9369:
9349:
9339:
9330:
9321:
9313:
9297:
9293:
9284:
9275:
9265:, retrieved
9258:the original
9253:
9249:
9232:, retrieved
9225:the original
9202:
9198:
9182:
9173:
9164:
9155:
9146:
9126:
9117:the original
9111:
9101:
9079:
9070:
9061:
9049:. Retrieved
9042:the original
9023:
9011:the original
8988:
8978:
8962:
8958:
8932:
8928:
8915:
8906:
8897:
8877:
8867:
8859:
8850:
8841:
8821:
8800:
8781:
8772:
8763:
8754:
8734:
8713:
8703:
8694:
8685:
8676:
8667:
8663:
8647:
8638:
8629:
8620:
8600:
8579:
8569:
8560:
8540:
8530:
8521:
8508:
8488:
8467:
8446:
8436:
8427:
8408:
8389:
8367:
8358:
8349:
8332:(1): 33–66.
8329:
8325:
8316:
8307:
8294:
8284:
8266:
8257:
8248:
8239:
8230:
8221:
8194:
8188:
8168:
8161:
8144:
8138:
8129:
8117:
8094:
8089:
8079:
8070:
8058:
8046:
8034:
8022:
8015:Gregory 1991
8010:
8003:Gregory 1991
7998:
7986:
7978:
7974:
7970:
7966:
7962:
7958:
7941:
7934:
7922:
7910:
7875:
7865:
7856:
7850:
7841:
7832:
7827:, pp. 34-35.
7815:
7803:
7791:
7779:
7759:
7752:
7743:
7709:
7697:
7685:
7673:
7661:
7649:
7609:
7604:
7575:
7548:
7536:
7524:
7516:
7500:
7499:Guang Xing.
7495:
7453:
7441:
7429:
7400:
7388:
7344:
7332:
7320:
7308:
7296:
7284:
7272:
7260:
7233:
7221:
7194:
7168:
7133:the original
7120:
7116:
7103:
7096:Harvey 1995b
7091:
7079:
7067:
7055:
7050:, p. 3.
7043:
7031:
7019:
6990:
6978:
6966:
6954:
6942:
6930:
6918:
6906:
6894:
6882:
6870:
6858:
6846:
6834:
6822:
6814:
6809:
6797:
6781:
6776:, p. 7.
6769:
6757:
6752:, p. 1.
6745:
6733:
6728:, p. 6.
6721:
6714:Harvey 1995a
6709:
6698:
6653:
6629:
6602:
6590:
6583:Collins 2010
6578:
6571:Collins 2010
6566:
6559:Collins 2010
6554:
6547:Collins 2010
6542:
6522:
6515:
6490:
6471:
6454:
6446:
6429:
6409:
6402:
6379:
6374:
6362:
6336:Collins 2010
6331:
6319:
6307:
6300:Moffitt 2008
6295:
6283:
6271:
6259:
6222:
6217:
6173:
6161:
6137:Collins 1990
6102:
6090:
6078:
6066:
6054:
6025:
5981:
5974:Akizuki 1990
5954:
5921:
5909:
5897:
5885:
5877:
5872:
5865:Harvey 1995b
5860:
5848:
5838:
5823:Collins 2010
5818:
5809:
5797:
5785:
5773:
5761:
5749:
5737:
5709:
5697:
5685:
5630:Collins 2010
5615:Collins 2010
5610:
5603:Trainor 2004
5598:
5586:
5577:
5565:
5538:
5521:
5517:
5511:
5504:Swanson 1997
5499:
5492:Swanson 1997
5487:
5480:Swanson 1997
5451:
5445:
5433:
5421:
5394:
5382:
5356:Swanson 1997
5341:Collins 1998
5336:
5316:
5309:
5245:Collins 2010
5211:
5199:
5194:, p. 9.
5192:Cousins 1998
5171:Buswell 2004
5141:
5121:
5100:
5079:
5034:
5017:Collins 1990
4917:Collins 1998
4912:
4904:
4889:
4882:
4859:
4850:
4841:
4820:
4812:
4808:
4804:
4799:
4790:
4789:
4763:
4751:
4742:apratiṣṭhita
4741:
4729:
4715:
4703:
4698:
4688:
4678:
4668:
4652:
4643:
4639:
4635:
4627:
4622:
4612:
4602:
4589:
4579:
4560:
4533:
4509:
4501:
4498:kleśa/kilesa
4497:
4493:
4487:
4477:
4473:
4469:
4465:
4454:
4425:
4415:
4405:
4395:
4385:
4375:
4349:
4331:
4323:
4319:
4313:
4298:
4283:impermanence
4261:
4252:
4251:
4242:
4234:
4229:
4219:
4211:
4207:
4201:
4188:
4173:
4164:
4129:
4128:By insight (
4121:
4114:purification
4113:
4109:
4104:
4094:
4086:
4076:
4064:
4056:
4052:
4047:
4035:
4026:
4013:
4008:impurities."
4004:
4000:
3996:
3991:
3984:
3979:
3971:
3967:
3963:
3958:
3950:
3945:
3928:
3923:Sutta-nipata
3922:
3910:
3906:
3901:
3893:
3888:
3880:
3876:
3867:
3857:
3821:
3786:
3781:Lewis Hodous
3770:
3768:
3752:
3748:
3740:
3732:
3730:
3725:
3718:
3696:
3692:
3682:
3677:
3671:
3662:
3646:
3644:
3597:
3595:
3585:
3580:
3572:
3568:
3563:
3559:
3558:also called
3555:
3549:
3541:
3537:
3531:
3529:
3511:
3505:
3501:
3495:
3490:
3481:
3458:
3436:
3428:
3418:
3406:
3402:
3396:
3392:
3385:
3383:
3378:
3374:
3366:
3362:
3354:
3350:
3332:
3321:
3319:
3313:
3309:
3305:
3301:
3297:
3293:
3289:
3287:
3281:
3275:
3271:
3269:
3263:
3257:
3253:
3249:
3245:
3241:
3239:
3233:
3229:
3225:
3216:
3210:
3203:
3196:
3184:
3181:Mahasamghika
3178:
3163:
3159:
3155:
3153:
3148:
3144:
3140:
3136:
3130:
3122:
3117:
3108:
3106:
3091:
3087:
3083:
3077:
3060:Illustrated
3041:Non-abidance
3028:
3018:
3007:
3000:
2984:
2982:
2958:
2940:
2930:
2924:
2916:Mahāsāṃghika
2913:
2906:
2895:
2888:
2884:
2881:sambhogakaya
2880:
2876:
2868:
2864:
2861:rupa, sarira
2860:
2856:
2849:Mahāsāṃghika
2845:Andre Bareau
2842:
2839:Mahāsāṃghika
2829:
2822:
2809:
2806:unanswerable
2799:
2791:
2784:
2777:
2773:
2766:
2753:
2742:
2735:
2732:jivitendriya
2731:
2715:
2713:
2706:
2699:
2692:
2685:
2675:
2671:
2669:
2661:
2653:
2650:-Vaibhāṣika
2647:Sarvāstivāda
2646:
2639:
2624:
2614:
2608:
2601:
2596:pratisamkhya
2595:
2591:
2590:) and life (
2587:
2585:
2579:
2573:
2570:pascadabhava
2569:
2566:prajñaptisat
2565:
2557:
2555:
2549:
2545:
2541:
2539:
2533:
2529:
2524:
2519:
2513:
2505:
2501:
2498:Sarvastivada
2495:
2470:
2461:
2458:Sarvastivada
2451:
2435:
2430:
2426:
2422:
2408:
2403:
2396:
2391:
2383:
2377:
2363:
2353:
2349:
2345:
2336:
2330:
2323:
2318:
2315:Peter Harvey
2310:
2300:
2295:
2289:
2269:
2243:
2236:
2232:
2219:
2210:
2205:
2198:
2193:
2189:
2185:
2181:
2173:
2165:
2157:
2153:
2147:
2142:
2137:
2133:
2130:parama sukha
2129:
2125:
2121:
2117:
2113:
2109:
2105:
2101:
2097:
2087:
2080:
2075:
2071:
2067:
2064:bhavanirodha
2063:
2054:A similarly
2053:
2049:unanswerable
2044:
2038:
2028:
2018:
2002:
1998:
1992:
1987:
1983:
1979:
1975:
1972:nibbanadhatu
1971:
1969:
1964:
1957:
1937:restlessness
1861:ritual rules
1814:Sutta Piṭaka
1796:
1792:
1786:
1781:
1777:
1771:
1765:
1759:
1755:
1753:
1748:
1742:
1736:
1726:
1714:
1706:
1700:
1691:
1687:
1684:
1682:
1676:
1673:L.S. Cousins
1668:
1662:
1660:
1654:
1652:
1646:
1642:
1636:
1630:
1621:
1617:
1611:
1565:
1561:
1552:
1550:
1540:
1529:
1518:
1512:
1510:
1506:
1489:
1487:
1474:
1470:
1464:
1462:
1457:
1453:
1434:
1432:
1428:
1420:
1411:
1409:
1404:
1398:
1394:
1388:
1384:
1380:
1376:
1366:
1362:
1355:
1353:
1328:
1313:Sutta Pitaka
1311:
1309:
1270:
1264:
1260:
1256:
1252:
1248:
1244:
1240:
1237:nirvanadhatu
1236:
1234:
1230:
1210:Edward Conze
1208:
1185:
1163:
1158:
1154:
1150:
1147:appatiṭṭhita
1146:
1142:
1138:
1132:
1129:Peter Harvey
1127:
1104:
1093:
1088:
1086:
1063:
1048:
1042:
1037:
1031:
1026:II 161) has
1017:
1008:
1004:
1000:
998:
993:
986:
980:
970:
959:
916:
912:
904:
900:
897:
891:
886:Ceto-vimutti
885:
878:
874:
868:
864:
863:
853:
849:
845:
841:
837:
833:
827:
815:
805:
803:
793:
789:
785:
782:
775:
769:
763:
757:
753:
751:
746:
742:
737:
733:
729:
727:
717:
697:
691:
674:
672:
659:
651:
644:
640:
632:
628:
617:
611:
607:
603:
595:
588:
584:
576:
574:
562:
558:
550:
544:
540:
538:
531:
525:
523:
516:
512:
506:
500:
494:
484:
471:summum bonum
469:
459:
453:
433:
421:
409:
408:
43:blowing out,
13920:Vivartavada
13810:Rājamaṇḍala
13765:Paramananda
13565:Apauruṣheyā
13560:Anupalabdhi
13419:Vivekananda
13384:Dharmakirti
13344:Buddhaghosa
13334:Yājñavalkya
13141:Jain Agamas
13136:Hindu texts
13015:Navya-Nyāya
12951:Svatantrika
12946:Sautrāntika
12835:Vaisheshika
12485:Dharma talk
12314:Asalha Puja
12110:Eschatology
11913:Switzerland
11893:New Zealand
11821:Middle East
11730:Philippines
11650:Afghanistan
11455:Bodhidharma
11440:Buddhaghosa
11360:Householder
11270:Monasticism
11223:Bodhisattva
11078:Prostration
11031:Mindfulness
10959:Anapanasati
10942:Kammaṭṭhāna
10739:Korean Seon
10679:Asura realm
10674:Human realm
10614:Ten Fetters
10569:Parinirvana
10471:Uppalavanna
10436:Mahākaccana
10421:Mahākassapa
10353:Kṣitigarbha
10348:Ākāśagarbha
10245:Suddhodāna
10190:Four sights
10117:Foundations
9967:Ajahn Amaro
9951:Ajahn Brahm
9502:Web-sources
9486:, Routledge
9428:, Routledge
9372:, Shambhala
9342:, Snow Lion
9185:, Snow Lion
8965:(1): 5–37,
8844:, Routledge
8688:, Routledge
8430:, Routledge
8224:, Shambhala
8027:Wayman 1990
7991:Wayman 1990
7796:Baroni 2002
7784:Clarke 2004
7714:Gethin 1998
7702:Harvey 2012
7568:Gethin 1998
7541:Bareau 1955
7529:Bareau 1955
7503:2004. p. 53
7473:Bareau 1955
7458:Bareau 1955
7325:Harvey 1989
7313:Harvey 1989
7301:Harvey 1989
7289:Harvey 1989
7226:Harvey 1989
7098:, p. .
6935:Jayatilleke
6923:Jayatilleke
6911:Jayatilleke
6899:Jayatilleke
6887:Jayatilleke
6875:Harvey 1989
6863:Harvey 1989
6804:, p. .
6622:Rahula 2007
6607:Harvey 1989
6595:Choong 1999
6355:Rahula 2007
6324:Gethin 1998
6237:Rahula 2007
6221:Verse 204,
6210:Gethin 1998
6178:Harvey 1990
6059:Walshe 1995
5926:Dundas 2002
5855:, p. .
5853:Harvey 1989
5756:, p. .
5744:, p. .
5732:, p. .
5730:Vetter 1988
5591:Vetter 1988
5558:Vetter 1988
5426:Rahula 2007
5375:Gethin 1998
4784:abandoned."
4630:, the monk
4526:and wisdom.
4320:this tangle
4040:impermanent
4019:Wynne (2007
3932:2-Att. 4.68
3873:Buddhaghosa
3834:Parinirvana
3698:dharmadhatu
3502:nirmāṇakāya
3460:Garbhadhatu
3425:omniscience
3415:Omniscience
3347:Lotus Sutra
3290:arupyadhatu
3160:pratiṣṭhita
3149:jñeyavarana
3145:klesavarana
3070:Bodhisattva
3062:Lotus Sūtra
3009:parinirvāṇa
2965:bodhisattva
2908:nirmāṇakāya
2763:defilements
2662:Pudgalavāda
2655:Sautrāntika
2604:Pudgalavada
2562:Sautrantika
2473:defilements
2249:defilements
2244:pabhassaram
2122:sankha-rana
2068:tanhakkhayo
2040:paranibbana
2032:, a modern
1879:as a human
1733:Buddhaghosa
1589:parinirvana
1447:nothingness
1389:parinirvana
1346:style from
1322:Brahminical
1195:Brahmanical
969:suffering (
962:early texts
950:Bhavachakra
911:, the term
689:movements.
546:parinirvana
489:tradition,
468:, and the "
416:: निर्वाण;
13955:Categories
13870:Svātantrya
13760:Paramatman
13715:Kshetrajna
13690:Ishvaratva
13630:Cittabhumi
13625:Chidabhasa
13575:Asiddhatva
13495:Abhasavada
13469:Guru Nanak
13404:Vasubandhu
13230:Upanishads
13224:Tirukkuṟaḷ
13183:Panchadasi
12988:Bhedabheda
12936:Madhyamaka
12776:Monotheism
12602:Psychology
12582:Gnosticism
12570:Comparison
12565:Influences
12547:Comparison
12430:Bhavacakra
12388:Kushinagar
12363:Pilgrimage
12309:Māgha Pūjā
12264:Bodhi Tree
12080:Buddhology
12070:Abhidharma
12062:Philosophy
11995:Menander I
11863:Costa Rica
11814:Uzbekistan
11655:Bangladesh
11609:Dhammapada
11593:Pali Canon
11555:Ajahn Chah
11535:Dalai Lama
11435:Kumārajīva
11430:Vasubandhu
11405:The Buddha
11313:Zen master
11248:Sakadagami
11228:Buddhahood
11159:Pratimokṣa
10974:Shikantaza
10930:Meditation
10905:Deity yoga
10776:Madhyamaka
10669:Deva realm
10564:Mindstream
10514:Bodhicitta
10426:Aṅgulimāla
10293:Devadatta
10269:Yaśodharā
10172:The Buddha
10162:Middle Way
9527:2020-02-11
9472:2016-11-09
9267:2014-12-18
9234:2014-12-18
8909:, ABC-CLIO
7825:0875730787
7434:Hwang 2006
7422:Hwang 2006
7405:Hwang 2006
7393:Hwang 2006
7381:Hwang 2006
7364:Hwang 2006
7349:Hwang 2006
7337:Hwang 2006
7024:Kalupahana
7012:Kalupahana
6252:Keown 2000
6166:Lopez 2001
6122:Wynne 2007
6071:Wynne 2007
6018:Conze 1967
5790:Keown 2000
5778:Sharf 2000
5766:Sharf 1995
5690:Keown 2000
5438:Hwang 2006
5272:Hwang 2006
4947:Keown 2004
4875:References
4764:appearance
4380:agreement.
4212:Buddhahood
4061:Pāli Canon
4032:Dhammapada
3628:Vasubandhu
3612:Madhyamaka
3524:See also:
3507:dharmakāya
3472:Dharmakaya
3447:See also:
3403:Five Paths
3397:pañcamārga
3393:Five Paths
3359:Buddhahood
3343:Buddhahood
3310:mahakaruna
3298:adhiprajña
3294:svakartham
3173:Madhyamika
3127:compassion
3074:Buddhahood
3068:See also:
2989:Buddhahood
2780:) dharmas
2741:Momentum (
2637:Classical
2550:pratipaksa
2510:Abhidharma
2481:aggregates
2454:Abhidharma
2400:Abhidhamma
2384:dhammakaya
2379:dhammakaya
2307:Thanissaro
2265:Pali canon
2230:aggregates
2224:, such as
2034:Sri Lankan
1929:desire for
1924:desire for
1893:pure abode
1873:sakadagami
1859:ascetic or
1789:Dhammapala
1692:apratistha
1633:Abhidhamma
1597:Phnom Penh
1281:Upanishads
1265:acyutapada
1261:anidarsana
1151:anidassana
1038:appapañcaṃ
1005:trsnaksaya
934:See also:
824:To uncover
710:Upanishads
564:Buddhahood
373:Vietnamese
291:ၼိၵ်ႈပၢၼ်ႇ
167:kepadaman,
159:Indonesian
47:liberation
13730:Mithyatva
13620:Chaitanya
13615:Catuṣkoṭi
13580:Asatkalpa
13555:Anavastha
13530:Aishvarya
13449:Sakayanya
13444:Sadananda
13409:Gaudapada
13394:Nagarjuna
13349:Patañjali
13165:Principal
13147:Kamasutra
12941:Yogachara
12860:Raseśvara
12670:Festivals
12650:Buddhists
12612:Theosophy
12415:Symbolism
12405:Hama yumi
12378:Bodh Gaya
12145:Socialism
12120:Evolution
12095:Economics
11933:Venezuela
11848:Australia
11843:Argentina
11767:Sri Lanka
11762:Singapore
11680:Indonesia
11642:Countries
11583:Tripiṭaka
11545:Ajahn Mun
11420:Nagarjuna
11415:Aśvaghoṣa
11298:Anagārika
11293:Śrāmaṇerī
11288:Śrāmaṇera
11283:Bhikkhunī
11243:Sotāpanna
11132:Passaddhi
11073:Offerings
11048:Nekkhamma
10925:Iddhipada
10845:Practices
10815:Theravada
10788:Vajrayana
10781:Yogachara
10751:Pure Land
10664:Six Paths
10651:Cosmology
10431:Anuruddha
10406:Sāriputta
10396:Kaundinya
10388:Disciples
10363:Vajrapāṇi
10215:Footprint
10180:Tathāgata
10008:247883744
9790:"NIBBANA"
9542:"Nirvana"
8997:Routledge
8951:247883744
8697:, Equinox
8601:The Jains
8153:835749102
8095:Mahamudra
7129:1076-9005
6001:Reat 1998
4632:Sariputta
4568:dislike."
4437:samsara."
4269:277, and
4131:vipassana
4017:Cited in
3968:nama-rupa
3667:emptiness
3620:Yogacaras
3616:emptiness
3608:Vajrayana
3554:doctrine
3542:Tathagata
3492:nirvana.'
3476:Vairocana
3421:delusions
3363:seemingly
3335:Arhatship
3306:parartham
3250:paravrtti
3139:remains.
2969:arhatship
2941:prajñapti
2869:lokuttara
2774:visamyoga
2700:prajñapti
2686:patiyekka
2676:asankhata
2640:Theravāda
2609:asamskrta
2558:dravyasat
2542:visamyoga
2520:visamyoga
2489:new birth
2257:Ajahn Mun
2149:vipassana
2134:sitibhuta
2106:asankhata
2056:apophatic
1960:Theravada
1940:ignorance
1889:one more,
1877:one more,
1833:sotāpanna
1729:Theravada
1685:asankhata
1622:asankhata
1593:Wat Botum
1587:entering
1483:ignorance
1425:arhatship
1344:Gandharan
1324:beliefs.
1305:Nagarjuna
1139:nirodhena
1028:Sāriputta
1009:asamskrta
994:asankhata
930:Cessation
812:To unbind
575:The term
464:" in the
271:Mongolian
169:pemadaman
13895:Tanmatra
13890:Tajjalan
13880:Syādvāda
13780:Pradhana
13755:Padārtha
13720:Lakshana
13665:Ekagrata
13510:Adrishta
13505:Adarsana
13483:Concepts
13464:Mahavira
13429:Ramanuja
13379:Chanakya
13314:Avatsara
13309:Valluvar
13249:Vedangas
13063:Gandhism
12966:Medieval
12915:Syādvāda
12900:Charvaka
12872:Pāṇiniya
12766:Idealism
12688:Category
12617:Violence
12587:Hinduism
12535:Sanskrit
12490:Hinayana
12475:Amitābha
12435:Swastika
12304:Uposatha
12294:Holidays
12279:Calendar
12125:Humanism
11963:Kanishka
11953:Timeline
11777:Thailand
11745:Kalmykia
11740:Buryatia
11725:Pakistan
11710:Mongolia
11705:Maldives
11700:Malaysia
11665:Cambodia
11530:Shamarpa
11525:Nichiren
11475:Xuanzang
11410:Nagasena
11328:Rinpoche
11058:Pāramitā
10900:Devotion
10820:Navayana
10808:Dzogchen
10771:Nichiren
10719:Mahayana
10711:Branches
10589:Saṅkhāra
10338:Mañjuśrī
10295:(cousin)
10287:(cousin)
10255:(mother)
10247:(father)
10235:Miracles
10185:Birthday
10102:Glossary
10075:Buddhism
9688:Archived
9684:vimoksha
9575:Archived
9051:16 March
8348:(1993),
7873:(2001).
7111:(1997).
6047:Ray 1999
6030:Ray 1999
5986:Ray 1999
5530:44362575
4767:removed.
4595:avyākata
4341:Ñāṇamoli
4291:not-self
4148:iii.262)
4134:) alone
3951:Vimoksha
3894:skandhas
3862:poisons.
3802:Ataraxia
3796:See also
3789:Absolute
3762:—
3672:In some
3632:suchness
3604:Mahāyāna
3487:Buddhas:
3226:samgraha
3193:Yogacara
3168:Yogacara
3093:hinayana
3080:Yogacara
3025:Mahāyāna
3021:Yogacara
2961:Mahāyāna
2928:sutras.
2873:docetism
2810:avyākata
2575:svabhava
2515:svabhava
2390:(In his
2334:; Pali:
2253:Maha Bua
2215:arahants
2162:arahants
2098:sankhata
1976:lakshana
1905:ill will
1821:Outcome
1731:exegete
1696:Mahayana
1638:Vibhanga
1601:Cambodia
1412:skandhas
1371:skandhas
1241:animitta
1214:Absolute
1199:Mahayana
1107:indology
984:sanskrit
875:vimoksha
687:sramanic
683:Ajivikas
555:Mahayana
487:Buddhist
476:Buddhism
442:Buddhist
414:Sanskrit
399:Aniconic
379:Niết bàn
309:(nivana)
177:Japanese
165:nirwana,
124:neɪʔbàɰ̃
113:နိဗ္ဗာန်
53:Sanskrit
13940:More...
13910:Upekkhā
13905:Uparati
13885:Taijasa
13860:Śūnyatā
13830:Saṃsāra
13825:Samadhi
13790:Prakṛti
13745:Nirvāṇa
13695:Jivatva
13685:Ikshana
13640:Devatas
13610:Bhumika
13600:Brahman
13590:Avyakta
13535:Akrodha
13515:Advaita
13474:More...
13369:Jaimini
13273:More...
12983:Advaita
12973:Vedanta
12931:Śūnyatā
12890:Ājīvika
12882:Nāstika
12850:Vedanta
12845:Mīmāṃsā
12825:Samkhya
12805:Ancient
12761:Atomism
12756:Atheism
12665:Temples
12645:Buddhas
12607:Science
12597:Judaism
12592:Jainism
12510:Lineage
12470:Abhijñā
12440:Thangka
12383:Sarnath
12368:Lumbini
12289:Funeral
12284:Cuisine
12160:Culture
12135:Reality
12085:Creator
12075:Atomism
11945:History
11918:Ukraine
11878:Germany
11797:Senegal
11787:Vietnam
11715:Myanmar
11515:Shinran
11505:Karmapa
11480:Shandao
11450:Dignāga
11375:Śrāvaka
11355:Donchee
11350:Kappiya
11308:Sayadaw
11278:Bhikkhu
11253:Anāgāmi
11210:Nirvana
11176:Samadhi
11063:Paritta
11004:Tonglen
10999:Mandala
10954:Smarana
10935:Mantras
10883:Upekkha
10853:Bhavana
10803:Shingon
10756:Tiantai
10609:Tathātā
10599:Śūnyatā
10594:Skandha
10584:Saṃsāra
10579:Rebirth
10554:Kleshas
10544:Indriya
10446:Subhūti
10331:Guanyin
10285:Ānanda
10277:Rāhula
10157:Nirvana
10097:Outline
9705:Nirvana
9669:Vimutti
8662:(ed.),
8623:, Asoka
8295:Nibbana
8208:Sources
5220:nirvana
4756:garlic.
4716:nirvana
4710:world."
4660:palmyra
4626:In the
4480:38-39).
4470:khandas
4208:nirvana
4065:nirvāṇa
4057:samsara
4053:nirvana
4042:things.
4036:nirvāṇa
4030:In the
3997:vinnana
3972:vijnana
3911:nirvana
3877:nirvana
3844:Śūnyatā
3829:Nirvana
3783:state:
3769:In the
3705:of the
3703:Gorampa
3674:Tantric
3513:Trikaya
3484:docetic
3466:of the
3464:mandala
3449:Trikaya
3379:ekayana
3351:nirvana
3314:samsara
3264:samsara
3246:laksana
3234:avarana
3137:samsara
3123:nirvana
3118:samsara
3098:sravaka
3051:Vietnam
3014:saṃsāra
2978:saṃsāra
2885:nirmana
2830:pudgala
2785:anusaya
2778:sasrava
2707:samsara
2674:or the
2672:nirvana
2588:anusaya
2578:). The
2419:samādhi
2415:Nikāyas
2404:nibbāna
2274:Pasanno
2190:viññana
2182:nibbana
2045:nibbana
2019:nibbāna
2015:fetters
2011:insight
2007:samādhi
2003:nibbāna
1999:nibbāna
1988:anatman
1965:saṃsāra
1934:conceit
1914:arahant
1900:sensual
1885:anāgāmi
1760:nibbāna
1756:nibbāna
1645:or the
1643:nibbana
1618:nibbāna
1616:texts,
1612:In the
1551:In the
1491:sunyata
1471:anatman
1458:Sunyata
1435:nirvana
1385:nirvana
1356:nirvana
1329:Nirvana
1289:Brahman
1285:Vedanta
1277:Jainism
1273:Śramaṇa
1257:vijñana
1249:vijñana
1226:samsara
1218:samsara
1191:Nikayas
1180:sramana
1176:Jainism
1143:anantam
1134:viññana
1078:nonself
1074:Jainism
1066:samsara
1059:craving
1045:samsara
1033:papañca
1001:nirodha
966:dhyanas
960:In the
918:vimutti
909:Anālayo
879:vimutti
865:Nirvana
850:anatman
846:anatman
838:nirvana
834:nirvana
786:nirvana
754:nirvana
743:nirvana
718:nirvana
714:Collins
700:in the
698:nirvana
675:nirvana
669:Origins
660:nirvana
633:nirvana
618:nirvana
596:nirvana
577:nirvana
559:Nirvana
533:sunyata
518:saṃsāra
491:nirvana
485:In the
455:saṃsāra
436:nibbāna
424:nirvāṇa
410:Nirvana
364:nipphan
339:nirvana
333:Tagalog
317:Tibetan
301:Sinhala
246:yeolban
220:nĭppéan
209:និព្វាន
133:Chinese
107:Burmese
93:Bengali
70:nirvāṇa
59:निर्वाण
40:English
35:Nirvana
21:Nirvana
13915:Utsaha
13865:Sutram
13855:Sthiti
13850:Sphoṭa
13820:Sakshi
13805:Puruṣa
13785:Prajna
13750:Niyama
13710:Kasaya
13655:Dravya
13645:Dharma
13605:Bhuman
13595:Bhrama
13550:Ananta
13545:Anatta
13540:Aksara
13525:Ahimsa
13500:Abheda
13490:Abhava
13439:Raikva
13359:Kapila
13354:Kanada
13051:Modern
13025:Shaiva
12993:Dvaita
12895:Ajñana
12855:Shaiva
12813:Āstika
12796:Moksha
12749:Topics
12660:Sutras
12655:Suttas
12520:Siddhi
12505:Koliya
12480:Brahmā
12395:Poetry
12341:Mantra
12331:Kasaya
12203:Pagoda
12183:Kyaung
12178:Vihāra
12173:Temple
12115:Ethics
11958:Ashoka
11908:Sweden
11903:Poland
11898:Norway
11888:Mexico
11873:France
11858:Canada
11853:Brazil
11792:Africa
11772:Taiwan
11735:Russia
11660:Bhutan
11620:Vinaya
11500:Naropa
11490:Saraha
11425:Asanga
11181:Prajñā
11090:Refuge
11053:Nianfo
11014:Tertön
11009:Tantra
10994:Ganana
10984:Tukdam
10910:Dhyāna
10878:Mudita
10873:Karuṇā
10766:Risshū
10761:Huayan
10694:Naraka
10634:Anattā
10629:Dukkha
10624:Anicca
10529:Dharma
10481:Channa
10416:Ānanda
10401:Assaji
10368:Skanda
10271:(wife)
10240:Family
10220:Relics
10145:Sangha
10140:Dharma
10135:Buddha
10006:
9965:&
9455:
9396:
9357:
9134:
9090:
9034:
9003:
8949:
8885:
8829:
8808:
8788:
8742:
8721:
8608:
8587:
8548:
8496:
8475:
8454:
8416:
8396:
8378:
8273:
8176:
8151:
8084:Press.
7975:anatta
7959:Quote:
7949:
7883:
7823:
7767:
7127:
6995:Rahula
6983:Rahula
6971:Rahula
6959:Rahula
6947:Rahula
6792:ii.290
6530:
6503:
6499:–210.
6472:Quote:
6462:
6447:Quote:
6437:
6417:
5528:
5458:
5324:
5129:
5108:
5087:
5042:
4897:
4813:dhyana
4805:dhyana
4645:dukkha
4368:Quotes
4338:i.53)
4059:. The
3839:Satori
3817:Moksha
3711:Jonang
3659:Jizang
3655:Fazang
3624:Asanga
3546:Sutras
3538:garbha
3408:bhūmis
3341:, and
3282:karuna
3277:prajña
3254:asraya
3222:Asanga
3208:, the
3189:Asanga
3132:karuṇā
3113:Buddha
2973:Nikaya
2920:prajña
2877:appear
2853:arhats
2847:, the
2823:janman
2767:kilesa
2743:avedha
2693:dravya
2592:janman
2374:anatta
2365:anatta
2346:anatta
2271:Ajahns
2170:senses
2138:aneñja
1984:dukkha
1980:anicca
1902:desire
1851:anattā
1782:dhyana
1703:dhamma
1688:dhamma
1675:. The
1626:dhamma
1542:world.
1475:Anatta
1466:anatta
1454:Anatta
1245:dhatus
1222:prajña
1119:svarga
981:amata,
972:dukkha
913:uttari
905:dhyana
901:prajña
870:moksha
794:khlesa
777:avidyā
765:dvesha
730:nir√vā
681:, the
527:anatta
502:dvesha
461:dukkha
450:dukkha
403:Sanchi
353:นิพพาน
261:နဳဗာန်
229:Korean
215:UNGEGN
189:Rōmaji
150:nièpán
145:Pinyin
13930:Yamas
13925:Viraj
13900:Tyāga
13835:Satya
13735:Mokṣa
13705:Karma
13660:Dhrti
13585:Ātman
13570:Artha
13374:Vyasa
13254:Vedas
13235:Minor
13082:Texts
12830:Nyaya
12821:Hindu
12791:Artha
12771:Logic
12632:Lists
12500:Kalpa
12495:Iddhi
12358:Music
12353:Mudra
12319:Vassa
12299:Vesak
12269:Budai
12215:Candi
12198:Stupa
12130:Logic
11883:Italy
11782:Tibet
11720:Nepal
11690:Korea
11685:Japan
11675:India
11670:China
11615:Sutra
11570:Texts
11520:Dōgen
11510:Hōnen
11495:Atiśa
11460:Zhiyi
11370:Achar
11338:Tulku
11333:Geshe
11318:Rōshi
11303:Ajahn
11258:Arhat
11218:Bodhi
11188:Vīrya
11105:Sacca
11100:Satya
11095:Sādhu
11083:Music
11026:Merit
11019:Terma
10979:Zazen
10915:Faith
10868:Mettā
10549:Karma
10509:Bardo
10476:Asita
10466:Khema
10456:Upāli
10441:Nanda
10279:(son)
10253:Māyā
10230:Films
10107:Index
10004:S2CID
9793:(PDF)
9466:(PDF)
9449:(PDF)
9294:Numen
9261:(PDF)
9246:(PDF)
9228:(PDF)
9199:NUMEN
9195:(PDF)
9045:(PDF)
9028:(PDF)
9014:(PDF)
8993:(PDF)
8947:S2CID
8666:[
8513:(PDF)
8299:(PDF)
7979:atman
7971:atman
5526:JSTOR
4809:bodhi
4429:See:
4279:jhana
4139:jhana
4099:more.
4055:from
3936:citta
3907:tanha
3871:Even
3850:Notes
3807:Bodhi
3715:Kagyu
3707:Sakya
3689:Gelug
3622:like
3375:upaya
3302:klesa
3259:klesa
2890:upaya
2865:tejas
2792:klesa
2716:upādi
2485:karma
2331:Atman
2278:Amaro
2238:citta
2186:citta
2158:santi
2126:aroga
2076:sacca
2072:mutti
1918:none
1891:in a
1773:bodhi
1716:akasa
1581:Khmer
1521:Vedic
1417:bodhi
1387:, or
1318:Vedas
1253:akasa
1159:citta
1115:amrta
989:amrta
877:, or
842:atman
790:asava
706:Vedas
679:Jains
622:taṇhā
513:fires
203:Khmer
194:nehan
119:MLCTS
13935:Yoga
13700:Kama
13680:Idam
13675:Hitā
13670:Guṇa
13635:Dāna
13520:Aham
12924:and
12905:Jain
12840:Yoga
12786:Kama
12530:Pāḷi
12515:Māra
12425:Flag
11826:Iran
11750:Tuva
11695:Laos
11323:Lama
11171:Śīla
11139:Śīla
11127:Pīti
11117:Sati
11068:Puja
10989:Koan
10895:Dāna
10486:Yasa
10373:Tārā
9453:ISBN
9394:ISBN
9355:ISBN
9132:ISBN
9088:ISBN
9053:2009
9032:ISBN
9001:ISBN
8883:ISBN
8827:ISBN
8806:ISBN
8786:ISBN
8740:ISBN
8719:ISBN
8606:ISBN
8585:ISBN
8546:ISBN
8494:ISBN
8473:ISBN
8452:ISBN
8414:ISBN
8394:ISBN
8376:ISBN
8271:ISBN
8174:ISBN
8149:OCLC
7947:ISBN
7881:ISBN
7821:ISBN
7765:ISBN
7553:Dutt
7488:Dutt
7125:ISSN
6528:ISBN
6501:ISBN
6460:ISBN
6435:ISBN
6415:ISBN
5713:see
5456:ISBN
5322:ISBN
5127:ISBN
5106:ISBN
5085:ISBN
5040:ISBN
4895:ISBN
4651:The
4289:and
4287:pain
4265:See
4210:and
3779:and
3626:and
3606:and
3596:The
3457:The
3367:yana
3355:only
3316:).
3202:the
3072:and
2959:The
2350:atta
2337:atta
2276:and
2194:atta
1958:The
1808:The
1698:).
1661:The
1423:and
1293:soul
1291:and
1255:and
1050:jāti
977:Pali
948:The
938:and
806:vana
771:moha
759:raga
652:vana
645:vana
641:vāna
608:vana
604:vāna
585:vâna
508:moha
496:raga
430:Pali
418:IAST
359:RTGS
347:Thai
307:නිවන
285:Shan
79:Pali
65:IAST
13815:Ṛta
13650:Dhi
12252:Art
12188:Wat
10724:Zen
9994:doi
9969:, "
9302:doi
9215:hdl
9207:doi
8967:doi
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