1347:
completely different, then to posit a continuity between them is incoherent. If the same, then their real discontinuities are ignored, leading to a form of eternalism, another impermissible view for
Buddhists. Hence, they are neither the same nor different, but linked by a fictional pudgala. Finally, Buddhist practice leads to nirvana; but who attains this? If there is an integral individual that ceases on attaining nirvana, then this would entail the unwarranted view of annihilationalism. If there is no cessation of the karmic individual, then there is no nirvana. Both extremes, though implicit in standard Buddhist formulations, render Buddhism itself incoherent, a problem only solved, the Vātsīputrīyas argue, if one admits the fictional pudgala implicit in standard Buddhist doctrine.
1707:
has subsequent consequences for the same individual at a later time, or even a later life. If the positive and negative consequences of an action don't accrue to the self-same individual, then it would make no sense to speak of things like progress (who is progressing?), and
Buddhist practice itself becomes incoherent. If there are no persons, then there is no one who suffers, no one who performs and reaps the consequences of his or her own karma, no Buddha, no Buddhists, and no Buddhism. Obviously, those are not acceptable consequences for a Buddhist.
1721:
5149:
1322:), refers to the fact that an individual cannot be said to be the same nor different to who they were in a past life and will be in the future. This allows for a subject which is karmically responsible for their actions. According to the Pudgalavadins, if there is a continuity in between lifetimes, there must be the possessor of that continuity as well as that which individuates a person from others and is the subject of experiences, this is the pudgala.
5160:
1046:
2558:
2545:
45:
1263:
middle road between these and argued for a person which is neither identical to the aggregates nor different from them. They sought to refute the view of other
Buddhists that the aggregates and the person were the same. They held that, at death when the aggregates are destroyed, the person would then also be destroyed, thus not be reborn. They also believed it contradicted the Buddha's words i.e. "the bearer of the burden" exists.
2535:
443:
468:
1057:
1338:
the same as nor different from the skandhas. It is a heuristic fiction that avoids these unwarranted consequences and lends coherence by also corresponding to how actual persons experience themselves—that is, as distinct individuals continuous with, but not absolutely identical to or reducible to, their own pasts and futures.
1473:
the aggregates would be based on the pudgala, not the other way around. Vasubandhu also attacks the view that we can perceive the pudgala by all six senses. If this is true, then the pudgala is nothing but the five aggregates since all that the senses perceive is their direct sense impressions and nothing more.
1315:). This refers to the person which cannot be said to be identical to the aggregates or different to them. Thich Thien Chau names this as "the essential factor that unifies a person's life processes. Stated otherwise, it is the pudgala that appropriates and sustains a body for a certain amount of time."
1706:
The Vātsīputrīya argument is that the pudgala is a necessary prajñapti since any theory of karma, or any theory that posits that individuals can make spiritual progress for themselves or can assist other individuals to do likewise, is incoherent without it. Karma means that an action done at one time
1337:
If the appropriator is something different from the skandhas themselves, then there is a sixth skandha, which is doctrinally impermissible. If the skandhas appropriate themselves, that leads to a vicious cycle of infinite regress. Hence, the Vātsīputrīya argue, the nominal person (pudgala) is neither
1253:
are the fuel and the pudgala the fire. The fire exists as long as there is fuel, but it is not the same as the fuel and has properties that the fuel does not. They are co-existent and the fuel (aggregates) are the support for the fire (pudgala), and thus are not the same nor wholly different. For the
1200:
also mentions that the
Pudgalavādins relied on the following statements by the Buddha: "there is a person who exerts for his own good" and "there appears a person who is reborn for the good and happiness of many, for showing compassion to the world of beings". The Pudgalavādins held that this person
1472:
Vasubandhu argues then that 'pudgala' is identical to the aggregates and just a label for them. Vasubandhu first argues that we can either perceive the pudgala directly or perceive it by perceiving the aggregates. If the latter, then its just a label for aggregates. If we perceive it directly, then
1375:
If the pudgala could be described in terms of existence or non-existence, one would fall into nihilism (ucchedadristi) or eternalism (sasvatadrsti), but the Buddha does not allow us to uphold there two opinions. If one says that the pudgala does not exist, that is committing a fault in the order of
1865:
revised his estimate down to a quarter of all non-Mahāyāna monks, still the largest overall. The Saṃmitīya sect seems to have been particularly strong in the Sindh, where one scholar estimates 350 Buddhist monasteries were Saṃmitīya of a total of 450. This area was rapidly
Islamized in the wake of
1262:
Buddhist view of other schools), this is like saying fire and fuel are the same thing, which is one mistake. On the other hand, if one says that fire and fuel are totally different, this is like saying fire does not depend on fuel, a second mistake (related to non-Buddhist views). Thus they took a
1711:
Lusthaus notes that for the Vātsīputrīyas, their theory is simply an attempt to explain what other
Buddhist traditions leave unsaid and assumed, mainly what it is that undergoes rebirth, has moral responsibility and attains enlightenment. According to Lusthaus, for the Vātsīputrīyas, "while other
1346:
But what remains constant or continuous between such lives? If it is a self-same invariant identity, then this would indeed be a case of atmavada, a view the Vātsīputrīyas, like all
Buddhists, reject. In what sense would someone be the same or different from the person in one's previous life? If
1687:
The
Pudgalavadins were probably not satisfied with the interpretation according to which a man is merely the result of a combination of psych~physical factors. For a man is something different from a chariot; the latter is only an assemblage of parts and separate pieces whereas the former is
1380:. That expression is not justified. Why? If one affirms that no pudgala exists, that is a fake view (mithyadrsti). If (on the contrary), one affirms that the pudgala exists (conditionally), that is a right view (samyagdrsti). That is why it is possible to say that the pudgala exists.
1217:
The difference is that for the
Voidist the person is a label for the aggregates experiences as objects of consciousness whereas for the personalist the relationship between the person and those objects cannot be described as either the same nor
1165:. For the Pudgalavādins, the pudgala was what underwent rebirth through successive lives in samsara and what experiences nirvana. They defended this view through philosophical argument as well as scriptural citation. According to Thiện Châu and
1674:
The creation of the theory of the pudgala represents a reaction against the "depersonalization" of the abhidharmika tradition. The
Pudgalavadins, on the other hand, tried to preserve the essence of the doctrine of substancelessness
1290:
The Pudgalavādins also seem to have held that the liberated person exists even after paranirvana in a state of supreme bliss, or as Thiện Châu notes, they saw nirvana as "a transcendental domain" and an "existence in the beyond".
1493:). This helps explain the mechanism for the retribution of actions. The indestructible entity continues to exist throughout the flux of existences, and is the essential base for the accumulation and maturation of karma.
1136:(606–647 CE). Harsha's sister Rajyasri was said to have joined the school as a nun. According to Dan Lusthaus, they were "one of the most popular mainstream Buddhist sects in India for more than a thousand years."
1702:), the Vātsīputrīya position which can be seen in their surviving texts is that the pudgala is "a prajñapti (only a nominal existent) that is neither identical to nor different from the skandhas." Furthermore:
1232:) and neither the same as nor different from the five aggregates. However, as Thiện Châu notes in his survey of their literature, the Pudgalavādins carefully developed this theory especially to be compatible with
1169:, they used the Bharaharasutta as a major reference for their view. This text states that the person (pudgala) is the bearer of the five aggregates, and that the taking up of them is craving and suffering:
1132:. The school is believed to have been founded by the elder Vātsīputra in the third century BCE. They were a widely influential school in India and became particularly popular during the reign of emperor
1846:
until the 8th century CE. I-tsing, who visited Gujarat in 670 CE, noted that the Sammitiyas had the greatest number of followers in western India and that the learning center at Valabhi rivaled that of
1078:
1270:(life force), but that it is neither identical nor different from the body (kaya). One Pudgalavadin text explains the nature of this relationship as being based on clinging or appropriation (upadana):
1827:
in the seventh century, they were the largest Nikaya Buddhist school in India. Due to their geographic spread, this led to them being divided into two further sub-schools, the Avantakas centered in
1735:
According to Thiện Châu, the Vātsīputrīyas were the initial parent school out of which branched off four sub-schools (sometime between the 1st century BCE and the 1st century CE); mainly the
1222:
Thus this pudgala was the subject of experiences, the doer of wholesome and unwholesome actions, and the experiencer of karma, transmigration and nirvana. Yet it was also "indefinable" (
688:
1153:, there exists a pudgala (person) or sattva (being) which is neither a conditioned dharma nor an unconditioned dharma. This doctrine of the person was their method of accounting for
1861:, asserted that the Saṃmitīya were in all likelihood the most populous non-Mahāyāna sect in India, comprising double the number of the next largest sect, although scholar
1205:
and could not be said to be neither the same as the aggregates nor different. However, the person could not be denied entirely, for if this were so, nothing would get
1696:, "no Buddhist school has been more vilified by its Buddhist peers or misunderstood by modern scholars". Lusthaus argues that, far from promoting the view of a self (
1870:
conquest. They continued to be a presence in India until the end of Indian Buddhism, but, never having gained a foothold elsewhere, did not continue thereafter.
2480:
1085:
1465:
The five aggregates form an object, the pudgala. In this case, pudgala is just a nominal designation for the five aggregates, and not an independent object.
3299:
1901:
and follower of the Saṃmitīya sect named Prajñāgupta composed a treatise in 700 verses which opposed the Mahāyāna teachings. In response, while living at
1679:). The theory of the pudgala has been misinterpreted by the polemical literature; nevertheless, it offers much of doctrinal interest to Buddhist thinkers.
1609:
an Abhidharma work which was translated twice into Chinese. The text mentions that lack of knowledge also includes lack of knowledge of the indefinable (
1548:
There is an intermediate state (antarabhava) in the sensuous realm (kamadhatu) and the form realm (rupadhatu), but not in the formless realm (arupadhatu)
1499:
There are four stages in the concentration of access: patience (ksanti), name (nama), notion (samjña) and the highest worldly dharma (laukikagradharma).
1461:
Vasubandhu begins by stating that the Vātsīputrīya hold that the pudgala 'is based' on the five aggregates, and that this could mean one of two things:
4214:
2689:
1667:
2223:
Williams, Paul, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine, Volume 2, Taylor & Francis, 2005, p. 90.
2189:
Williams, Paul, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine, Volume 2, Taylor & Francis, 2005, p. 92.
2052:
Williams, Paul, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine, Volume 2, Taylor & Francis, 2005, p. 91.
1957:
Williams, Paul, Buddhism: The early Buddhist schools and doctrinal history ; Theravāda doctrine, Volume 2, Taylor & Francis, 2005, p. 86.
4218:
1468:
The pudgala is caused by the aggregates. In this case, pudgala also refers to just the aggregates and not to something else independent of them.
4442:
532:
2659:
1282:); that is to say that the phenomena of appropriation concerning the internal life in the present, which is formed by compounded things - (
2336:
2028:
Sam. yutta Nikaya iii, ¯ 25–6. The Connected Discourses of the Buddha, trans. Bhikkhu Bodhi (Boston: Wisdom Publications, 2000), p. 871.
2767:
1643:
All of these views are ultimately rejected. The text claims that the pudgala is neither an existent nor a purely conceptual construct.
2502:
2524:
425:
5034:
4486:
4689:
2669:
1266:
The Kathavatthu also mentions that the pudgala can be likened to what is called a being (sattva) and also to what is called
2852:
2694:
2486:
Thích, Thiện Châu, Boin-Webb, Sara (1999). The literature of the Personalists of early Buddhism, Delhi: Motilal Banarsidass
1071:
1274:
The designation of appropriation (upadana-prajñapti) is the designation of life (jiva) (which is) internal appropriation (
5029:
2017:
The Concealed Art of the Soul: Theories of the Self and Practices of Truth in Indian Ethics and Epistemology 1st Edition,
2180:
Paul Williams, Anthony Tribe, Alexander Wynne, Buddhist Thought: A Complete Introduction to the Indian Tradition, p. 92.
2061:
Paul Williams, Anthony Tribe, Alexander Wynne, Buddhist Thought: A Complete Introduction to the Indian Tradition, p. 93.
4926:
4476:
2571:
2772:
2463:
838:
5019:
1329:), which refers to the fact that after death, a Buddha cannot be said to be existent, non-existent, both or neither.
4704:
4449:
2411:
Tharanatha; Chattopadhyaya, Chimpa, Alaka, trans. (2000). History of Buddhism in India, Motilal Books UK, p. 279.
908:
5190:
5096:
5086:
2915:
5041:
4694:
4496:
4387:
4332:
2905:
2416:
1815:
as their main language. By the fourth century CE, this school had become so influential that they replaced the
1107:
2473:
5011:
4709:
4392:
2684:
2517:
1518:
It is impossible to say whether the characteristic of phenomena (dharmalabana) is permanence or impermanence.
1712:
Buddhists might leave the word "pudgala" unsaid, the narratives presupposed in their doctrines require it."
1688:
essentially a being with its totality of which the psycho-physical parts develop after conception and birth.
4594:
4466:
4437:
4139:
1283:
991:
575:
451:
418:
1456:
1422:
1244:
54:
4285:
4194:
3664:
3309:
2822:
2717:
3829:
83:
5134:
4614:
4090:
3576:
2699:
2532:
4024:
1021:
1006:
5024:
4837:
4827:
4699:
3682:
3262:
3023:
2998:
1568:
Pitakas, like other early Buddhist schools. Only four of their texts survive in Chinese translation:
3048:
5129:
4481:
4295:
4273:
4266:
4169:
3702:
3322:
3138:
3083:
2704:
2510:
1610:
1377:
1224:
5195:
873:
5185:
5066:
5046:
4377:
4357:
4114:
3844:
3088:
1011:
883:
585:
411:
25:
1577:
487:
5076:
4916:
4584:
4554:
4327:
4278:
4119:
4067:
4062:
3824:
3645:
3542:
3294:
3289:
3038:
1923:
878:
610:
590:
244:
235:
198:
3406:
1249:
shows how the Pudgalavadins explained their theory by using the analogy of fire and fuel. The
858:
537:
5081:
5051:
4632:
4564:
4397:
4312:
4307:
4231:
4226:
4144:
2674:
1434:
833:
763:
249:
3697:
1522:
1278:) in the present and is composed of the aggregates (skandha), elements (dhatu) and domains (
1240:
and thus the pudgala is "not an absolute reality totally separated from compounded things."
5104:
5071:
5056:
4574:
4471:
4417:
4302:
4241:
4209:
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2380:"Person and the Self." Buddhism: Critical Concepts in Religious Studies, Vol. 2, pgs 84-101
1889:, Saṃmitīya monks from the Sindh burned tantric scriptures and destroyed a silver image of
1799:(470-788 CE). Inscriptions have also established the existence of Saṃmitīya communities in
926:
174:
62:
4944:
3559:
3428:
3354:
3230:
2968:
8:
4911:
4790:
4624:
4599:
4589:
4549:
4526:
4409:
4382:
4342:
4261:
4251:
4179:
4106:
3537:
3394:
3175:
3153:
3105:
2925:
2725:
2581:
2561:
1928:
1026:
635:
630:
459:
254:
154:
149:
2885:
2812:
1697:
1390:
1342:
Lusthaus also explains their reasoning for the second and third designations as follows:
1150:
78:
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4609:
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4236:
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3929:
3630:
3554:
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3374:
3215:
3115:
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3018:
2664:
2594:
1839:
1808:
1652:
1529:
1448:
1206:
1158:
683:
665:
660:
600:
507:
276:
4773:
1854:
1481:
According to Thich Thien Chau, other secondary theses of the personalist Vātsīputrīya-
1129:
379:
329:
293:
5152:
5114:
4810:
4795:
4758:
4743:
4516:
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4347:
4184:
4149:
4134:
3861:
3851:
3532:
3379:
3364:
3235:
3158:
3078:
3013:
2945:
2832:
2589:
2459:
2412:
2344:
1724:
1720:
1356:
1192:. Taking up the burden is suffering in the world, Laying the burden down is blissful.
1061:
981:
620:
221:
216:
4096:
2890:
2790:
1812:
492:
372:
354:
322:
88:
4800:
4753:
4748:
4604:
4569:
4544:
4539:
4290:
4246:
4159:
3834:
3490:
3483:
3267:
3257:
3143:
2807:
2679:
1796:
1770:
1512:
1166:
986:
828:
718:
645:
349:
271:
113:
3879:
1482:
848:
512:
306:
259:
5164:
5109:
5061:
4989:
4859:
4657:
4637:
4579:
4491:
4154:
4052:
3899:
3635:
3618:
3603:
3581:
3133:
3003:
2837:
2817:
1918:
1843:
1505:
The five supernormal penetrations can be obtained by ordinary beings or heretics.
1125:
1050:
1031:
1016:
956:
863:
580:
3909:
3063:
3053:
2389:
Religion and Society in Arab Sind by Maclean, Derryl. Brill: Leiden 1989. pg 154
1394:
753:
615:
482:
361:
5119:
4822:
4672:
4454:
4034:
4014:
3934:
3623:
3613:
3547:
3384:
2870:
2733:
1828:
976:
951:
936:
803:
139:
1417:
1389:
Because they felt that Vātsīputrīya views were close to the view of a self or
497:
344:
5179:
4889:
4738:
4047:
3949:
3807:
3608:
3586:
3522:
3193:
2988:
2983:
2875:
2544:
2348:
1882:
1862:
1561:
1454:
The Buddhist philosopher Vasubandhu argued against the pudgala theory in his
1001:
961:
903:
888:
868:
655:
386:
336:
184:
68:
3347:
3337:
2709:
2483:, Journal of the International Association of Buddhist Studies 10 (1), 33-54
1905:, Xuanzang wrote a Sanskrit work in 1600 verses to refute this text, called
853:
738:
4979:
4964:
4934:
4884:
4874:
4716:
4511:
4004:
3839:
3717:
3505:
3500:
3327:
3198:
3073:
2534:
1832:
1816:
1693:
1521:
There is an intermediate dhyana (dhyanantara) between the first and second
1431:
1407:
1275:
1259:
971:
931:
768:
708:
313:
98:
44:
3762:
3747:
3707:
3404:
3068:
2644:
2476:, Journal of the International Association of Buddhist Studies 7 (1), 7-16
758:
144:
108:
4949:
4778:
3919:
3904:
3687:
3495:
3423:
3203:
3033:
2935:
2782:
2654:
2205:
Emmanuel, Steven M. (editor), A Companion to Buddhist Philosophy, p. 422.
1651:
Peter Harvey agrees with criticisms leveled against the Pudgalavadins by
1444:
1411:
1402:
1197:
748:
733:
728:
159:
4939:
3399:
2497:
1617:
put forth various arguments for and against the following propositions:
1371:). One Pudgalavada text affirms that this doctrine is a middle way thus:
4894:
4852:
4728:
4534:
4459:
4073:
4057:
4019:
3999:
3894:
3869:
3777:
3712:
3692:
3438:
3369:
3240:
3123:
3093:
3028:
2978:
2636:
2626:
2599:
2298:
Dutt, Nalinaksha, Buddhist Sects in India, Motilal Banarsidass, p. 181.
1656:
1565:
1427:
1237:
996:
893:
773:
713:
650:
625:
595:
522:
93:
3914:
2910:
743:
4869:
4842:
4009:
3884:
3596:
3512:
3389:
3279:
3252:
3245:
3208:
3165:
3128:
2895:
2860:
2827:
2802:
2757:
1894:
1886:
1878:
1398:
1286:) and the fetters is what is called the designation of appropriation.
966:
698:
527:
366:
179:
4642:
3478:
3332:
3098:
2880:
2749:
2741:
1660:
1551:
There are seventeen categories of celestial beings in the form realm
1439:). The earliest source for the pudgala doctrinal controversy is the
605:
164:
5159:
4999:
4954:
4899:
4864:
4768:
4427:
3994:
3989:
3939:
3874:
3792:
3757:
3752:
3413:
3284:
3272:
3183:
2842:
2539:
1874:
1858:
1766:
1103:
1045:
946:
788:
778:
703:
693:
640:
557:
517:
266:
36:
3984:
3974:
3959:
3782:
3652:
2920:
2481:
Les réponses des Pudgalavādin aux critiques des écoles bouddhiques
1761:
The most prominent of the Pudgalavādin schools were certainly the
1496:
There are twelve knowledges on the path of seeing (darsanamarga) .
1210:
1124:) was a Buddhist philosophical view and also refers to a group of
843:
823:
818:
169:
4904:
4847:
4832:
3979:
3969:
3944:
3819:
3814:
3772:
3742:
3674:
3640:
3527:
3468:
3463:
3317:
3220:
3058:
3008:
2795:
2621:
2456:
Pudgalavāda, in Buswell, Robert E., ed.: Encyclopedia of Buddhism
2450:. Toronto: Centre for South Asian Studies, University of Toronto.
1902:
1898:
1890:
1848:
1820:
1804:
1800:
1792:
1751:
1747:
1728:
1279:
1250:
1229:
1228:), neither a conditioned (samskrta) nor an unconditioned dharma (
1202:
1182:
1162:
898:
542:
283:
206:
119:
103:
73:
3591:
3359:
1897:. In the biography of Xuanzang, it is recounted that an elderly
1363:) dharma that avoids falling into the extremes of annihilation (
1333:
Regarding the first form of designation, Dan Lusthaus adds that:
1303:, the pudgala can be designated in three ways, called the three
4984:
4969:
4805:
4667:
4647:
4422:
4084:
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3954:
3889:
3517:
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3458:
3448:
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2993:
2865:
2609:
2604:
1842:
in Gujarat, which remained an important place for the study of
1824:
1778:
1683:
Furthermore, Thiện Châu in his analysis of their doctrine adds:
1676:
1233:
1133:
1115:
808:
798:
783:
723:
547:
467:
442:
211:
1613:), which refers to the pudgala. Another Pudgalavada text, the
5124:
4959:
4817:
4783:
4763:
4733:
4662:
4079:
3924:
3802:
3797:
3767:
3722:
3569:
3564:
3443:
3148:
2973:
2940:
2930:
2426:
2424:
2319:
2317:
1788:
1542:
1352:
1351:
With this system, Pudgalavādins held that they could explain
1201:
was "inexpressible" and indeterminate in its relation to the
1154:
941:
813:
793:
2048:
2046:
1992:
1953:
1951:
1949:
1947:
1945:
1943:
1807:
between the 2nd and 4th centuries CE. The Tibetan historian
1128:
schools (mainly known as Vātsīputrīyas) that arose from the
4994:
3787:
3453:
2950:
2448:
Pudgalavāda Buddhism: The Reality of the Indeterminate Self
1867:
1267:
2421:
2314:
4652:
3188:
2267:
William Edelglass (Editor), Jay Garfield (Editor),
2254:
William Edelglass (Editor), Jay Garfield (Editor),
2155:
William Edelglass (Editor), Jay Garfield (Editor),
2142:
William Edelglass (Editor), Jay Garfield (Editor),
2043:
2036:
2034:
1978:
William Edelglass (Editor), Jay Garfield (Editor),
1940:
552:
1564:, with Sutra Pitaka (in four Agamas), Vinaya Pitaka and
1508:
Morality (Sila) designates (actions of) body and speech.
1502:
Clear comprehension (abhisamaya) is gradual (anupurva) .
1881:
reported that the Saṃmitīyas were staunch opponents of
2031:
1538:
Knowledge (jñana) also can be called the path (marga).
2133:
Thich Thien Chau, The Literature of the Pudgalavadins
2269:
Buddhist Philosophy: Essential Readings 1st Edition.
2256:
Buddhist Philosophy: Essential Readings 1st Edition.
2157:
Buddhist Philosophy: Essential Readings 1st Edition.
2144:
Buddhist Philosophy: Essential Readings 1st Edition.
1980:
Buddhist Philosophy: Essential Readings 1st Edition.
1758:
a school which quickly eclipsed them in popularity.
1294:
1746:. The Vātsīputrīya communities were established in
2097:Dutt, Nalinaksha, Buddhist Sects in India, p. 186.
2040:Dutt, Nalinaksha, Buddhist Sects in India, p. 185.
1966:Dutt, Nalinaksha, Buddhist Sects in India, p. 181.
1823:as the most prominent school. By the time of king
1715:
1254:Pudgalavadins, If one says that the person is the
1178:; Bhārādānaṁ dukhaṁ loke, bhāranikkhepanaṁ sukhaṁ.
1149:The Pudgalavādins asserted that while there is no
1838:Their most influential center of learning was at
1659:, and finds that there is no support in the Pali
5177:
1515:) is accumulated continually, even during sleep.
1299:According to the Pudgalavādin text known as the
2496:Internet Encyclopedia of Philosophy article on
1583:The Ssu a-han-mu ch'ao chieh, Taisho XXV, 1505.
1545:is susceptible of falling from his attainment.
1535:There are five, six or seven destinies (gati).
2518:
2458:. Macmillan Reference USA. pp. 692–693.
1857:, using the writings of the Chinese traveler
1528:There is only one absolute asamskrta dharma:
1106:; English: "Personalism"; Pali: Puggalavāda;
1079:
419:
3300:Basic points unifying Theravāda and Mahāyāna
1213:meditation. Thus, according to L.S. Cousins:
2432:Studies in the Buddhistic Culture of India.
2525:
2511:
1633:Self is different than the five aggregates
1318:The pudgala designated by transmigration (
1086:
1072:
426:
412:
2453:
2159:Oxford University Press, 2009, p. 277-78.
1719:
4487:Banishment of Buddhist monks from Nepal
1630:Self is the same as the five aggregates
1489:There exists an indestructible entity (
5178:
4690:List of Buddhist architecture in China
2402:1959: 120; Cf. Xuanzang 1884 vol 2:273
2309:The Buddhist Theory of Self-Cognition.
2271:Oxford University Press, 2009, p. 279.
2258:Oxford University Press, 2009, p. 275.
2146:Oxford University Press, 2009, p. 277.
1982:Oxford University Press, 2009, p. 276.
1624:Self neither exists nor does not exist
1601:One surviving Pudgalavada text is the
1393:, they were sharply criticized by the
2506:
2331:
2329:
2201:
2199:
2197:
2195:
2176:
2174:
2129:
2127:
2125:
2123:
2121:
1646:
1325:The pudgala designated by cessation (
1311:The pudgala designated by the bases (
1974:
1972:
2474:The Literature of the Pudgalavādins
2136:
1787:) who were especially prominent in
1593:The Lu erh-shih-erh ming-liao lun,
1209:and nothing would be the object of
13:
4477:Silk Road transmission of Buddhism
2440:
2326:
2192:
2171:
2118:
1831:and the Kurukulas centered around
1605:(Taisho no. 1506 pp. 15c-30a)
1476:
1397:(a record of this is found in the
14:
5207:
2490:
1969:
1295:Three designations of the pudgala
1144:
5158:
5148:
5147:
4705:Thai temple art and architecture
4450:Huichang persecution of Buddhism
2690:Iconography in Laos and Thailand
2556:
2543:
2533:
2236:Curzon Press, 1995, pages 34-38.
1055:
1044:
466:
441:
43:
2557:
2405:
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2383:
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2100:
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2073:
2064:
1754:, living side by side with the
1716:Saṃmitīya and other sub-schools
4695:Japanese Buddhist architecture
4497:Sinhalese Buddhist nationalism
3577:Seven Factors of Enlightenment
2768:Places where the Buddha stayed
2115:Thiện Châu, 1999, p. 181, 185.
2055:
2022:
2009:
1985:
1960:
1811:noted that the Saṃmitīya used
1783:
1740:Dhammuttariyas, Bhadrayanikas,
1120:
1111:
1:
4710:Tibetan Buddhist architecture
1666:However, according to Bhiksu
4467:Buddhism and the Roman world
4443:Decline of Buddhism in India
4438:History of Buddhism in India
2538: Topics in
1595:Vinayadvavimsati-vidyasastra
1384:
1139:
576:Buddhist logico-epistemology
7:
3665:Twenty-two vows of Ambedkar
3405:
2454:Priestley, Leonard (2004).
2446:Priestley, Leonard (1999).
2323:Thiện Châu, 1999, p. 13-14.
1912:
1663:for their pudgala concept.
1320:sankrama-prajiñapta-pudgala
1185:are truly burdens, and the
16:Buddhist philosophical view
10:
5212:
4615:The unanswerable questions
2369:History of Indian Buddhism
1893:at Vajrāsana monastery in
1725:Khambhalida Buddhist caves
1359:by positing an ineffable (
1327:nirodha-prajiñapta-pudgala
1174:Bhārā have pañcakkhandhā,
611:Interdependent origination
5143:
5095:
5010:
4925:
4700:Buddhist temples in Korea
4623:
4525:
4408:
4105:
4033:
3860:
3733:
3673:
3308:
3263:Chinese Esoteric Buddhism
3174:
3166:Three planes of existence
3114:
2959:
2851:
2781:
2773:Buddha in world religions
2635:
2580:
2552:
2479:Thích, Thiện Châu (1987)
2472:Thích, Thiện Châu (1984)
2245:Thiện Châu, 1999, p. 147.
2168:Thiện Châu, 1999, p. 158.
2106:Thiện Châu, 1999, p. 144.
2088:Thiện Châu, 1999, p. 156.
2079:Thiện Châu, 1999, p. 153.
2070:Thiện Châu, 1999, p. 145.
1993:"SuttaCentral - SN 22.22"
1907:The Destruction of Heresy
1774:
1313:asraya-prajiñapta-pudgala
4482:Persecution of Buddhists
3703:Four stages of awakening
3084:Three marks of existence
2670:Physical characteristics
2214:Thiện Châu, 1999, p. 20.
1934:
1873:Ancient sources such as
1555:
1451:(c. third century BCE).
3845:Ten principal disciples
2728:(aunt, adoptive mother)
2289:Thiện Châu, 1999, p. 9.
2280:Thiện Châu, 1999, p. 3.
1378:questions to be avoided
1258:as the aggregates (the
1012:Jamyang Khyentse Wangpo
678:Pre-modern philosophers
586:Buddhism and psychology
5191:Early Buddhist schools
4555:Buddhism and democracy
4068:Tibetan Buddhist canon
4063:Chinese Buddhist canon
3295:Pre-sectarian Buddhism
3290:Early Buddhist schools
1924:Early Buddhist schools
1877:and Tibetan historian
1732:
1709:
1690:
1681:
1615:Sammatiyanikayasastra,
1586:The San-mi-ti pu lun,
1420:(most famously in the
1382:
1355:moral retribution and
1349:
1340:
1288:
1220:
1194:
591:Buddhist vegetarianism
245:Pre-sectarian Buddhism
236:Early Buddhist schools
199:Pre-sectarian Buddhism
4565:Eight Consciousnesses
2675:Life of Buddha in art
2337:"Buddhism in Gujarat"
1835:on the upper Ganges.
1723:
1704:
1685:
1672:
1590:, Taisho XXXII. 1649.
1588:Sammatiyanikayasastra
1406:), as well as by the
1373:
1344:
1335:
1272:
1215:
1171:
1062:Philosophy portal
764:Dharmapala of Nalanda
5042:East Asian religions
4472:Buddhism in the West
4043:Early Buddhist texts
3658:Four Right Exertions
3124:Ten spiritual realms
2617:Noble Eightfold Path
1597:, Taisho XXIV. 1461.
1176:bhārahāro ca puggalo
927:Anagarika Dharmapala
118:Tibetan EBTs in the
63:Early Buddhist Texts
5165:Religion portal
4912:Temple of the Tooth
4791:Jaya Sri Maha Bodhi
3830:Upāsaka and Upāsikā
3323:Bodhipakkhiyādhammā
3106:Two truths doctrine
2926:Mahapajapati Gotamī
2726:Mahapajapati Gotamī
1929:Schools of Buddhism
1639:Self is not eternal
1572:The San fa tu lun,
1051:Religion portal
921:Modern philosophers
631:Two truths doctrine
460:Buddhist philosophy
155:Mahāpajāpatī Gotamī
5087:Western philosophy
4685:Dzong architecture
4507:Vipassana movement
4502:Buddhist modernism
3930:Emperor Wen of Sui
3698:Pratyekabuddhayāna
3631:Threefold Training
3433:Vipassana movement
3149:Hungry Ghost realm
2969:Avidyā (Ignorance)
2916:Puṇṇa Mantānīputta
2665:Great Renunciation
2660:Eight Great Events
2542:
2371:. 1988. pg 539-544
2367:Lamotte, Etienne.
2234:The Selfless Mind.
2015:Ganeti, Jonardon,
1840:Valabhi University
1809:Buton Rinchen Drub
1733:
1653:Moggaliputta-Tissa
1647:Modern Scholarship
1603:Traidharmakasastra
1574:Traidharmakasastra
1301:Traidharmakasastra
684:Moggaliputta-Tissa
666:Buddhist modernism
207:Kingdom of Magadha
5173:
5172:
4811:Om mani padme hum
4517:Women in Buddhism
4433:Buddhist councils
4303:Western countries
4091:Madhyamakālaṃkāra
3852:Shaolin Monastery
3429:Samatha-vipassanā
3039:Pratītyasamutpāda
2843:Metteyya/Maitreya
2761:
2753:
2745:
2737:
2729:
2721:
2713:
2590:Four Noble Truths
1560:The school had a
1449:Moggaliputtatissa
1357:personal identity
1121:Bǔtèjiāluō Lùnzhě
1096:
1095:
982:K. N. Jayatilleke
879:Acariya Anuruddha
436:
435:
222:Buddhist councils
217:Moggaliputtatissa
5203:
5163:
5162:
5151:
5150:
4990:Sacred languages
4838:Maya Devi Temple
4801:Mahabodhi Temple
4605:Secular Buddhism
4570:Engaged Buddhism
3410:
3258:Tibetan Buddhism
3209:Vietnamese Thiền
2808:Mahāsthāmaprāpta
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1955:
1797:Maitraka dynasty
1785:
1776:
1621:There is no self
1447:, attributed to
1436:Madhyamakavatara
1367:) and eternity (
1167:Richard Gombrich
1122:
1113:
1088:
1081:
1074:
1060:
1059:
1058:
1049:
1048:
987:David Kalupahana
646:Buddhist atomism
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350:Mulasarvastivada
114:Śālistamba Sūtra
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30:
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5006:
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4658:Ordination hall
4619:
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4492:Buddhist crisis
4404:
4101:
4053:Mahayana sutras
4029:
4025:Thích Nhất Hạnh
3856:
3729:
3669:
3619:Bodhisattva vow
3304:
3170:
3110:
3069:Taṇhā (Craving)
3004:Five hindrances
2955:
2847:
2777:
2631:
2576:
2548:
2531:
2493:
2466:
2443:
2441:Further reading
2438:
2430:Joshi, Lalmai.
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1937:
1919:Nikaya Buddhism
1915:
1885:. According to
1855:Étienne Lamotte
1844:Nikaya Buddhism
1718:
1649:
1636:Self is eternal
1558:
1479:
1477:Other doctrines
1457:Abhidharmakosha
1423:Abhidharmakosha
1387:
1297:
1251:five aggregates
1246:Abhidharmakosha
1211:loving-kindness
1203:five aggregates
1183:five aggregates
1180:
1147:
1142:
1130:Sthavira nikāya
1126:Nikaya Buddhist
1092:
1056:
1054:
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1032:14th Dalai Lama
1017:Jamgon Kongtrul
1007:Thích Nhất Hạnh
957:Keiji Nishitani
922:
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913:
864:Abhayakaragupta
679:
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581:Buddhist ethics
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5186:Nikaya schools
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4722:Greco-Buddhist
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4673:Burmese pagoda
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4455:Greco-Buddhism
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4015:B. R. Ambedkar
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3935:Songtsen Gampo
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3614:Eight precepts
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3385:Five Strengths
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3026:
3024:Mental factors
3021:
3016:
3011:
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2876:Mahamoggallāna
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2791:Avalokiteśvara
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2491:External links
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2343:. 2010-01-17.
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2232:Peter Harvey,
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1817:Sarvastivadins
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1408:Sarvastivadins
1395:Vibhajjavadins
1386:
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1187:burden-carrier
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1145:Pudgala thesis
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1027:Gendün Chöphel
1024:
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977:Mahasi Sayadaw
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952:Kitaro Nishida
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937:B. R. Ambedkar
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689:Katyāyāniputra
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255:Ekavyāvahārika
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197:
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150:Mahāmoggallāna
147:
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140:Gautama Buddha
136:
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132:
131:
128:
127:
123:
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116:
111:
106:
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84:Gandhāran EBTs
81:
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48:
40:
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32:
31:
15:
9:
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4927:Miscellaneous
4924:
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4917:Vegetarianism
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4739:Buddha in art
4737:
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4393:United States
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3996:
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3988:
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3973:
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3968:
3966:
3963:
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3956:
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3951:
3950:Padmasambhava
3948:
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3933:
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3886:
3883:
3881:
3878:
3876:
3873:
3871:
3868:
3867:
3865:
3863:
3862:Major figures
3859:
3853:
3850:
3846:
3843:
3842:
3841:
3838:
3836:
3833:
3831:
3828:
3826:
3823:
3821:
3818:
3816:
3813:
3809:
3808:Western tulku
3806:
3805:
3804:
3801:
3799:
3796:
3794:
3791:
3789:
3786:
3784:
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3779:
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3759:
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3741:
3740:
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3736:
3732:
3724:
3721:
3719:
3716:
3714:
3711:
3709:
3706:
3705:
3704:
3701:
3699:
3696:
3694:
3691:
3689:
3686:
3684:
3681:
3680:
3678:
3676:
3672:
3666:
3663:
3659:
3656:
3655:
3654:
3651:
3647:
3644:
3642:
3639:
3637:
3634:
3633:
3632:
3629:
3625:
3622:
3620:
3617:
3615:
3612:
3610:
3609:Five precepts
3607:
3606:
3605:
3602:
3598:
3595:
3593:
3590:
3588:
3587:Dhamma vicaya
3585:
3583:
3580:
3579:
3578:
3575:
3571:
3568:
3567:
3566:
3563:
3561:
3558:
3556:
3553:
3549:
3546:
3544:
3541:
3539:
3536:
3535:
3534:
3531:
3529:
3526:
3524:
3521:
3519:
3516:
3514:
3511:
3507:
3504:
3502:
3499:
3498:
3497:
3494:
3492:
3489:
3485:
3482:
3480:
3477:
3475:
3472:
3470:
3467:
3465:
3462:
3460:
3457:
3455:
3452:
3450:
3447:
3445:
3442:
3440:
3437:
3434:
3430:
3427:
3425:
3422:
3420:
3417:
3415:
3412:
3409:
3408:
3403:
3401:
3398:
3397:
3396:
3393:
3391:
3388:
3386:
3383:
3381:
3378:
3376:
3373:
3371:
3368:
3366:
3363:
3361:
3358:
3356:
3355:Buddhābhiṣeka
3353:
3349:
3346:
3344:
3341:
3339:
3336:
3334:
3331:
3330:
3329:
3326:
3324:
3321:
3319:
3316:
3315:
3313:
3311:
3307:
3301:
3298:
3296:
3293:
3291:
3288:
3286:
3283:
3281:
3278:
3274:
3271:
3269:
3266:
3264:
3261:
3259:
3256:
3255:
3254:
3251:
3247:
3244:
3242:
3239:
3237:
3234:
3232:
3229:
3227:
3224:
3222:
3219:
3217:
3214:
3210:
3207:
3205:
3202:
3200:
3197:
3195:
3192:
3191:
3190:
3187:
3186:
3185:
3182:
3181:
3179:
3177:
3173:
3167:
3164:
3160:
3157:
3155:
3152:
3150:
3147:
3145:
3142:
3140:
3137:
3135:
3132:
3131:
3130:
3127:
3125:
3122:
3121:
3119:
3117:
3113:
3107:
3104:
3100:
3097:
3095:
3092:
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3087:
3086:
3085:
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3077:
3075:
3072:
3070:
3067:
3065:
3062:
3060:
3057:
3055:
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3050:
3047:
3045:
3042:
3040:
3037:
3035:
3032:
3030:
3027:
3025:
3022:
3020:
3017:
3015:
3012:
3010:
3007:
3005:
3002:
3000:
2999:Enlightenment
2997:
2995:
2992:
2990:
2989:Dhamma theory
2987:
2985:
2984:Buddha-nature
2982:
2980:
2977:
2975:
2972:
2970:
2967:
2966:
2964:
2962:
2958:
2952:
2949:
2947:
2944:
2942:
2939:
2937:
2934:
2932:
2929:
2927:
2924:
2922:
2919:
2917:
2914:
2912:
2909:
2907:
2904:
2902:
2899:
2897:
2894:
2892:
2889:
2887:
2884:
2882:
2879:
2877:
2874:
2872:
2869:
2867:
2864:
2862:
2859:
2858:
2856:
2854:
2850:
2844:
2841:
2839:
2836:
2834:
2831:
2829:
2826:
2824:
2823:Samantabhadra
2821:
2819:
2816:
2814:
2811:
2809:
2806:
2804:
2801:
2797:
2794:
2793:
2792:
2789:
2788:
2786:
2784:
2780:
2774:
2771:
2769:
2766:
2762:
2756:
2754:
2748:
2746:
2740:
2738:
2732:
2730:
2724:
2722:
2716:
2714:
2708:
2707:
2706:
2703:
2701:
2698:
2696:
2693:
2691:
2688:
2686:
2683:
2681:
2678:
2676:
2673:
2671:
2668:
2666:
2663:
2661:
2658:
2656:
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2536:
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2516:
2514:
2509:
2508:
2505:
2499:
2498:'Pudgalavāda'
2495:
2494:
2485:
2482:
2478:
2475:
2471:
2467:
2465:0-02-865718-7
2461:
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2307:Yao, Zhihua.
2304:
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2085:
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2067:
2058:
2049:
2047:
2037:
2035:
2025:
2019:2013, p. 164.
2018:
2012:
1998:
1994:
1988:
1981:
1975:
1973:
1963:
1954:
1952:
1950:
1948:
1946:
1944:
1939:
1930:
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1871:
1869:
1864:
1863:L. S. Cousins
1860:
1856:
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1841:
1836:
1834:
1830:
1826:
1822:
1818:
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1794:
1790:
1786:
1784:Zhèngliàng Bù
1780:
1772:
1768:
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1757:
1753:
1749:
1745:
1741:
1738:
1730:
1726:
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1695:
1692:According to
1689:
1684:
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1438:
1437:
1433:
1432:Candrakirti's
1429:
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1415:
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1396:
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1231:
1227:
1226:
1219:
1214:
1212:
1208:
1204:
1199:
1193:
1191:
1190:is the person
1188:
1184:
1179:
1177:
1170:
1168:
1164:
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1008:
1005:
1003:
1002:P. A. Payutto
1000:
998:
995:
993:
990:
988:
985:
983:
980:
978:
975:
973:
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968:
965:
963:
962:Hajime Tanabe
960:
958:
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943:
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938:
935:
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930:
928:
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918:
917:
910:
907:
905:
904:Sakya Chokden
902:
900:
897:
895:
892:
890:
889:Je Tsongkhapa
887:
885:
882:
880:
877:
875:
872:
870:
869:Sakya Pandita
867:
865:
862:
860:
857:
855:
852:
850:
849:Jñanasrimitra
847:
845:
842:
840:
837:
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832:
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827:
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664:
662:
659:
657:
656:Buddha-nature
654:
652:
649:
647:
644:
642:
639:
637:
636:Dharma theory
634:
632:
629:
627:
624:
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619:
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541:
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531:
529:
526:
524:
521:
519:
516:
514:
513:Lokottaravāda
511:
509:
508:Prajñaptivāda
506:
504:
501:
499:
496:
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489:
486:
484:
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410:
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388:
387:Dharmaguptaka
384:
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348:
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337:Dharmaguptaka
334:
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308:
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287:
285:
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278:
277:Prajñaptivāda
275:
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260:Lokottaravāda
258:
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194:
186:
185:Anāthapiṇḍika
183:
181:
178:
176:
175:Mahākātyāyana
173:
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166:
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158:
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153:
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138:
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107:
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60:
56:
51:
50:
46:
42:
41:
38:
34:
33:
27:
21:
20:
5196:Sthaviravāda
5105:Bodhisattvas
5025:Christianity
5020:Baháʼí Faith
4885:Dharmachakra
4875:Prayer wheel
4865:Prayer beads
4633:Architecture
4512:969 Movement
4296:Saudi Arabia
4274:Central Asia
4267:South Africa
4089:
4072:
4005:Panchen Lama
3910:Buddhapālita
3506:Satipatthana
3501:Mindful Yoga
3414:Recollection
3328:Brahmavihara
3199:Japanese Zen
3194:Chinese Chan
3154:Animal realm
2961:Key concepts
2783:Bodhisattvas
2595:Three Jewels
2455:
2447:
2434:1987. p. 171
2431:
2407:
2399:
2394:
2385:
2376:
2368:
2363:
2352:. Retrieved
2340:
2308:
2303:
2294:
2285:
2276:
2268:
2263:
2255:
2250:
2241:
2233:
2228:
2219:
2210:
2185:
2164:
2156:
2151:
2143:
2138:
2111:
2102:
2093:
2084:
2075:
2066:
2057:
2024:
2016:
2011:
2000:. Retrieved
1997:SuttaCentral
1996:
1987:
1979:
1962:
1906:
1872:
1853:
1837:
1782:
1762:
1760:
1755:
1744:Sandagarikas
1743:
1739:
1736:
1734:
1710:
1705:
1698:
1694:Dan Lusthaus
1691:
1686:
1682:
1673:
1665:
1650:
1642:
1614:
1606:
1602:
1600:
1594:
1587:
1573:
1559:
1490:
1480:
1471:
1455:
1453:
1441:puggalakatha
1440:
1435:
1421:
1418:Sautrantikas
1412:
1401:
1388:
1374:
1368:
1364:
1360:
1350:
1345:
1341:
1336:
1332:
1326:
1319:
1312:
1304:
1300:
1298:
1289:
1273:
1265:
1260:reductionist
1255:
1245:
1242:
1223:
1221:
1216:
1195:
1189:
1186:
1175:
1173:
1172:
1148:
1134:Harshavadana
1119:
1099:
1097:
1042:
972:D. T. Suzuki
932:Ledi Sayadaw
834:Śāntarakṣita
769:Chandrakirti
754:Buddhapālita
719:Saṃghabhadra
502:
483:Vibhajyavāda
362:Vibhajyavāda
314:Sarvāstivāda
303:Vātsīputrīya
298:
250:Mahāsāṃghika
133:Early sangha
4950:Dharma talk
4779:Asalha Puja
4575:Eschatology
4378:Switzerland
4358:New Zealand
4286:Middle East
4195:Philippines
4115:Afghanistan
3920:Bodhidharma
3905:Buddhaghosa
3825:Householder
3735:Monasticism
3688:Bodhisattva
3543:Prostration
3496:Mindfulness
3424:Anapanasati
3407:Kammaṭṭhāna
3204:Korean Seon
3144:Asura realm
3139:Human realm
3079:Ten Fetters
3034:Parinirvana
2936:Uppalavanna
2901:Mahākaccana
2886:Mahākassapa
2818:Kṣitigarbha
2813:Ākāśagarbha
2710:Suddhodāna
2655:Four sights
2582:Foundations
1795:during the
1756:Saṃmitīyas,
1737:Saṃmitīyas,
1627:Self exists
1445:Kathavatthu
1426:), and the
1413:Vijñanakaya
1403:Kathavatthu
1198:Kathavatthu
1100:Pudgalavāda
909:Mikyö Dorje
829:Jñānagarbha
749:Dharmakirti
734:Buddhadatta
729:Buddhaghosa
533:Pramāṇavāda
503:Pudgalavada
498:Sautrāntika
345:Sautrāntika
318:(Haimavata)
299:Pudgalavada
288:(Haimavata)
272:Bahuśrutīya
160:Mahakasyapa
5180:Categories
5067:Psychology
5047:Gnosticism
5035:Comparison
5030:Influences
5012:Comparison
4895:Bhavacakra
4853:Kushinagar
4828:Pilgrimage
4774:Māgha Pūjā
4729:Bodhi Tree
4545:Buddhology
4535:Abhidharma
4527:Philosophy
4460:Menander I
4328:Costa Rica
4279:Uzbekistan
4120:Bangladesh
4074:Dhammapada
4058:Pali Canon
4020:Ajahn Chah
4000:Dalai Lama
3900:Kumārajīva
3895:Vasubandhu
3870:The Buddha
3778:Zen master
3713:Sakadagami
3693:Buddhahood
3624:Pratimokṣa
3439:Shikantaza
3395:Meditation
3370:Deity yoga
3241:Madhyamaka
3134:Deva realm
3029:Mindstream
2979:Bodhicitta
2891:Aṅgulimāla
2758:Devadatta
2734:Yaśodharā
2637:The Buddha
2627:Middle Way
2417:8120806964
2398:Xuanzang.
2354:2024-09-11
2311:2012. p. 9
2002:2021-04-14
1813:Apabhraṃśa
1763:Saṃmitīyas
1677:anatmavada
1668:Thiện Châu
1657:Vasubandhu
1580:XXV, 1506.
1566:Abhidharma
1491:avipranasa
1483:Saṃmitīyas
1428:Madhyamaka
1399:Theravadin
1305:prajñaptis
1238:middle way
1218:different.
997:Buddhadasa
894:Longchenpa
854:Ratnakīrti
839:Haribhadra
774:Shantideva
739:Dhammapāla
714:Vasubandhu
709:Harivarman
626:Middle Way
596:Abhidharma
523:Madhyamaka
493:Vaibhāṣika
477:Traditions
380:Mahīśāsaka
355:Vaibhāṣika
330:Mahīśāsaka
94:Abhidharma
89:Prātimokṣa
55:Scriptures
5135:Festivals
5115:Buddhists
5077:Theosophy
4880:Symbolism
4870:Hama yumi
4843:Bodh Gaya
4610:Socialism
4585:Evolution
4560:Economics
4398:Venezuela
4313:Australia
4308:Argentina
4232:Sri Lanka
4227:Singapore
4145:Indonesia
4107:Countries
4048:Tripiṭaka
4010:Ajahn Mun
3885:Nagarjuna
3880:Aśvaghoṣa
3763:Anagārika
3758:Śrāmaṇerī
3753:Śrāmaṇera
3748:Bhikkhunī
3708:Sotāpanna
3597:Passaddhi
3538:Offerings
3513:Nekkhamma
3390:Iddhipada
3310:Practices
3280:Theravada
3253:Vajrayana
3246:Yogachara
3216:Pure Land
3129:Six Paths
3116:Cosmology
2896:Anuruddha
2871:Sāriputta
2861:Kaundinya
2853:Disciples
2828:Vajrapāṇi
2680:Footprint
2645:Tathāgata
2349:0971-751X
2341:The Hindu
1895:Bodh Gaya
1887:Tāranātha
1879:Tāranātha
1611:avaktavya
1562:Tripitaka
1485:include:
1430:school (
1385:Criticism
1361:avaktavya
1225:avaktavya
1140:Doctrines
1022:Ju Mipham
992:Ñāṇananda
967:Masao Abe
759:Bhāviveka
699:Nagarjuna
651:Suffering
616:Emptiness
538:Vajrayana
528:Yogachara
488:Theravāda
373:Kāśyapīya
367:Theravāda
323:Kāśyapīya
307:Saṃmitīya
294:Sthaviras
180:Devadatta
145:Sāriputta
109:Mahāvastu
69:Tripiṭaka
5153:Category
5082:Violence
5052:Hinduism
5000:Sanskrit
4955:Hinayana
4940:Amitābha
4900:Swastika
4769:Uposatha
4759:Holidays
4744:Calendar
4590:Humanism
4428:Kanishka
4418:Timeline
4242:Thailand
4210:Kalmykia
4205:Buryatia
4190:Pakistan
4175:Mongolia
4170:Maldives
4165:Malaysia
4130:Cambodia
3995:Shamarpa
3990:Nichiren
3940:Xuanzang
3875:Nagasena
3793:Rinpoche
3523:Pāramitā
3365:Devotion
3285:Navayana
3273:Dzogchen
3236:Nichiren
3184:Mahayana
3176:Branches
3054:Saṅkhāra
2803:Mañjuśrī
2760:(cousin)
2752:(cousin)
2720:(mother)
2712:(father)
2700:Miracles
2650:Birthday
2567:Glossary
2540:Buddhism
1913:See also
1883:Mahāyāna
1875:Xuanzang
1859:Xuanzang
1767:Sanskrit
1742:and the
1699:atmavada
1410:(In the
1284:samskara
1236:and the
1104:Sanskrit
947:Yin Shun
789:Xuanzang
779:Sengzhao
704:Aryadeva
694:Nagasena
641:Svabhava
606:Not-self
558:Dzogchen
553:Zen/Chán
518:Mahayana
452:a series
450:Part of
267:Gokulika
104:Avadanas
37:Buddhism
26:a series
5130:Temples
5110:Buddhas
5072:Science
5062:Judaism
5057:Jainism
4975:Lineage
4935:Abhijñā
4905:Thangka
4848:Sarnath
4833:Lumbini
4754:Funeral
4749:Cuisine
4625:Culture
4600:Reality
4550:Creator
4540:Atomism
4410:History
4383:Ukraine
4343:Germany
4262:Senegal
4252:Vietnam
4180:Myanmar
3980:Shinran
3970:Karmapa
3945:Shandao
3915:Dignāga
3840:Śrāvaka
3820:Donchee
3815:Kappiya
3773:Sayadaw
3743:Bhikkhu
3718:Anāgāmi
3675:Nirvana
3641:Samadhi
3528:Paritta
3469:Tonglen
3464:Mandala
3419:Smarana
3400:Mantras
3348:Upekkha
3318:Bhavana
3268:Shingon
3221:Tiantai
3074:Tathātā
3064:Śūnyatā
3059:Skandha
3049:Saṃsāra
3044:Rebirth
3019:Kleshas
3009:Indriya
2911:Subhūti
2796:Guanyin
2750:Ānanda
2742:Rāhula
2622:Nirvana
2562:Outline
1903:Nālandā
1899:brahmin
1891:Hevajra
1849:Nalanda
1821:Sarnath
1805:Sarnath
1801:Mathura
1793:Gujarat
1791:and in
1771:Chinese
1752:Sarnath
1748:Kosambi
1729:Gujarat
1661:Nikayas
1543:arahant
1530:nirvana
1523:dhyanas
1511:Merit (
1443:of the
1369:sasvata
1280:ayatana
1276:upadana
1234:anatman
1230:nirvana
1163:nirvana
1159:rebirth
1108:Chinese
899:Gorampa
884:Dolpopa
874:Rongzom
744:Dignāga
661:Nirvana
543:Tiāntāi
284:Caitika
120:Kangyur
99:Jatakas
74:Nikayas
23:Part of
5125:Sutras
5120:Suttas
4985:Siddhi
4970:Koliya
4945:Brahmā
4860:Poetry
4806:Mantra
4796:Kasaya
4668:Pagoda
4648:Kyaung
4643:Vihāra
4638:Temple
4580:Ethics
4423:Ashoka
4373:Sweden
4368:Poland
4363:Norway
4353:Mexico
4338:France
4323:Canada
4318:Brazil
4257:Africa
4237:Taiwan
4200:Russia
4125:Bhutan
4085:Vinaya
3965:Naropa
3955:Saraha
3890:Asanga
3646:Prajñā
3555:Refuge
3518:Nianfo
3479:Tertön
3474:Tantra
3459:Ganana
3449:Tukdam
3375:Dhyāna
3343:Mudita
3338:Karuṇā
3231:Risshū
3226:Huayan
3159:Naraka
3099:Anattā
3094:Dukkha
3089:Anicca
2994:Dharma
2946:Channa
2881:Ānanda
2866:Assaji
2833:Skanda
2736:(wife)
2705:Family
2685:Relics
2610:Sangha
2605:Dharma
2600:Buddha
2462:
2415:
2347:
1829:Avanti
1825:Harsha
1781::
1779:pinyin
1773::
1578:Taisho
1365:ucceda
1353:karmic
1207:reborn
1161:, and
1118::
1116:pinyin
1112:補特伽羅論者
1110::
809:Wonhyo
799:Fazang
784:Jizang
724:Asanga
601:Ahimsa
570:Themes
548:Huayan
212:Ashoka
165:Ānanda
79:Āgamas
35:Early
5097:Lists
4965:Kalpa
4960:Iddhi
4823:Music
4818:Mudra
4784:Vassa
4764:Vesak
4734:Budai
4680:Candi
4663:Stupa
4595:Logic
4348:Italy
4247:Tibet
4185:Nepal
4155:Korea
4150:Japan
4140:India
4135:China
4080:Sutra
4035:Texts
3985:Dōgen
3975:Hōnen
3960:Atiśa
3925:Zhiyi
3835:Achar
3803:Tulku
3798:Geshe
3783:Rōshi
3768:Ajahn
3723:Arhat
3683:Bodhi
3653:Vīrya
3570:Sacca
3565:Satya
3560:Sādhu
3548:Music
3491:Merit
3484:Terma
3444:Zazen
3380:Faith
3333:Mettā
3014:Karma
2974:Bardo
2941:Asita
2931:Khema
2921:Upāli
2906:Nanda
2744:(son)
2718:Māyā
2695:Films
2572:Index
1935:Notes
1789:Sindh
1556:Texts
1513:punya
1391:atman
1155:karma
1151:ātman
942:Taixu
844:Atiśa
824:Dōgen
819:Kūkai
814:Jinul
794:Zhiyi
621:Karma
170:Upāli
65:(EBT)
4995:Pāḷi
4980:Māra
4890:Flag
4291:Iran
4215:Tuva
4160:Laos
3788:Lama
3636:Śīla
3604:Śīla
3592:Pīti
3582:Sati
3533:Puja
3454:Koan
3360:Dāna
2951:Yasa
2838:Tārā
2460:ISBN
2413:ISBN
2345:ISSN
1868:Arab
1866:the
1833:Kuru
1803:and
1750:and
1655:and
1376:the
1268:jiva
1256:same
1243:The
1196:The
1181:The
1098:The
4717:Art
4653:Wat
3189:Zen
1819:in
1775:正量部
1541:An
1416:),
5182::
4219:ru
2423:^
2339:.
2328:^
2316:^
2194:^
2173:^
2120:^
2045:^
2033:^
1995:.
1971:^
1942:^
1909:.
1851:.
1777:;
1769:;
1727:,
1576:,
1307::
1157:,
1114:;
454:on
382:)
332:)
29:on
4221:)
4217:(
3435:)
3431:(
2526:e
2519:t
2512:v
2468:.
2357:.
2005:.
1765:(
1731:.
1675:(
1670::
1607:,
1532:.
1525:.
1459:.
1102:(
1087:e
1080:t
1073:v
427:e
420:t
413:v
389:)
385:(
378:(
375:)
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339:)
335:(
328:(
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321:(
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