1551:
what it means for something to "exist" and therefore they cannot even agree on a set of basic premises on which to develop an independent syllogism. The validity of any independent syllogism depends on the fact that the terminology it uses has the same meaning for both parties in the debate. However, this is impossible in a debate between a madhyamika and a realist according to
Chandrakirti, since the very subject of debate is the nature of how the very objects of discussion are said to exist. Thus, a true madhyamika cannot put forth an independent syllogism which is not defective. Furthermore, if both parties use the same terminology but interpret them differently, they also lack a common understanding on which to ground a debate.
1543:. Chandrakirti sees figures like Bhāviveka as not really being madhyamikas, instead he sees them as logicians which "may take the side of the madhyamaka school out of a desire to parade the extent of his own dialectical skill." According to Chandrakirti, the philosophical practices of these logicians, motivated as they are by a desire for certainty and logic, becomes "an enormous reservoir where faults pile up one after another." Thus, Chandrakirti does not see Bhāviveka as being a madhyamika (unlike later Tibetan doxographers), but sees him as being a logician (
1618:) have ceased. Even though from the point of view of ordinary people, a Buddha seems to teach and engage in activities, from the point of view of a Buddha, no conscious decisions are being made and no cognition occurs. Yet, as Dunne notes, Chandrakirti thereby faces serious difficulties in explaining "the improbable state of affairs" by which a Buddha could teach and benefit sentient beings without any cognitive relation to the world.
5607:
5618:
780:
3016:
3003:
1148:, (3) a radical understanding of the inaccessibility of ultimate truth through language and thought, (4) an understanding of conventional truth that appeals for its validity to everyday intuitions of the world instead of philosophical grounding, (5) a unique interpretation of Nagarjuna's statement about his having no thesis, and (6) the possible cessation of mind and mental factors in
2993:
1456:) actually obscure and undermine our understanding of conventional truth, since it is at variance with direct experience. These theories also undermine our understanding of the ultimate truth (which is the very nature of our experience) since the ultimate cannot be understood conceptually and can only be accessed through the gateway of one's conventional direct experience.
177:
202:
44:
791:
1396:
wisdom which realizes the ultimate truth is the realization that phenomena (dharmas) do not arise or come into being from themselves, from another thing, from both themselves and another thing, or without a cause. Just like
Nagarjuna, Chandrakirti refutes all positions regarding the arising of phenomena, summing up his position as follows:
1580:
emptiness) and ultimate truth is thus said to be beyond the ordinary mind. However, there is a role for reasoning in
Chandrakirti's thought. Reasoning is only useful for negating all views regarding existence and non-existence. Furthermore, reasoning must also negate itself, because it also relies on conceptual proliferation (
1550:
Another problem which
Chandrakirti sees with the idea that a madhyamika must use independent syllogisms is that a madhyamika interlocutor and any essentialist or realist opponent do not share a basic set of premises required for syllogistic reasoning. This is because they do not have the same idea of
1682:
Furthermore, Chandrakirti interprets the various statements in the
Mahayana sutras which seem to promote idealism in a different way than the yogācāra school. According to Chandrakirti, sutra teachings which state that "all is mind" and the like were taught by the Buddha as a way to counter the idea
1299:
Furthermore, these conventional phenomena are to be differentiated from conventionally illusory entities, such as intrinsic natures or essences that are imputed on to things (which do not exist at all, even conventionally) and conventionally unreal entities (like the horns of a rabbit, which also do
1579:
There is a further problem with the view of the logicians and this is that, for
Chandrakirti, all cognitions involve ignorance from an ultimate point of view and thus no cognition is fully reliable. Because of this, meditation on emptiness does not rely on an object at all (even the idea or view of
1649:
school fails to fully understand the empty nature of consciousness since they ontologically privilege consciousness over its objects. However, according to
Chandrakirti, both are equally empty and neither have any ontological primacy or ultimate existence. Thus, for Chandrakirti, yogācāra fails to
1395:
The ultimate truth, the lack of self-nature in all phenomena, also refers to the fact that phenomena do not arise or cease at all. Even though conventional phenomena appear to arise and pass away through dependent arising, this appearance is in fact unreal and illusory. Thus, for
Chandrakirti, the
1304:
The main difference between these latter two unreal phenomena is that the conventionally unreal entities are understood to be unreal by ordinary people, whereas intrinsic nature is not understood to be unreal by ordinary persons. Instead, ordinary persons impute intrinsic nature on to conventional
1246:
The conventional is the "domain of mundane cognitive process, and is readily accessible for ordinary beings" according to Sonam
Thakchoe. The conventional truth can be contrasted with conventional falsehood based on erroneous cognitions. Correct cognition is differentiated from false cognitions by
1594:
be used to understand the very limitations of reason and thought in explaining the ultimate and how any attempt at conceptually understanding the ultimate leads to contradictions. Reason can thus indirectly point to the ineffable ultimate truth (which can only be realized by another means, i.e.
1860:
The Arya lineage includes the works of tantric authors who go by the names
Nagarjuna, Aryadeva and Chandrakirti (the last two can be dated to the 9th or 10th centuries) and who should not be confused with the earlier Madhyamaka philosophers. Later Tibetan authors also began to believe that the
1447:
Because of the unreality of the conventional and the ineffability of the ultimate, Chandrakirti holds that madhyamikas do not formally put forth any elaborate theory of the conventional truth apart from the ordinary worldly experience that is accepted by worldly convention or common consensus.
1411:
According to Chandrakirti, this very ultimate truth (i.e. emptiness and non-arising), is also empty, in the sense that it is also dependent on the provisional truth of dependent imputation. Another way to state this is that only what lacks inherent nature is dependently originated and causally
1004:
According to Bus ton and Taranatha, Candrakirti was born in south India and entered a monastery, where he mastered all the Buddhist scriptures. Taranatha adds that he was born in Samanta during the reign of King Sila, the son of Sriharsa. He took a special interest in Nagarjuna's treatises and
1053:
view. This debate was said to have attracted a large crowd. Over the course of the debate, Chandrakirti failed to defeat Chandragomin's position, and he began to suspect that someone was secretly teaching Chandragomin. Legend even states that Chandragomin was being tutored by the bodhisattva,
1514:
that seek to show how an opponent's views lead to absurd or unwanted consequences. Furthermore, these reductio arguments only refute the opponents position on the opponent's own terms. They do not put forth a counter-position in return nor do they commit the madhyamika to the principles and
1613:
is related to his apophatic views. For Chandrakirti, a Buddha's knowing of emptiness is not really knowing anything at all. Instead, a Buddha's knowledge of emptiness is a non-knowing in which there is neither an object nor a mind engaged in the act of knowing the object. Because of this,
1897:(fl. 12th century), who also translator most of Chandra's major works. The logician Chapa Chökyi Sengé (12th century) is known for discussing the views of Chandrakirti and composing refutations of them in his defense of the epistemological tradition of Dharmakirti. Chapa's student,
1572:
Chandrakirti also critiques the view of the non-madhyamika epistemologists like Dignāga for having failed to provide a sufficiently indisputable foundation for their premises and for having failed to respond to Nagarjuna's criticism of the foundations of pramana in the
1136:(1) rejection of formal inference based on criteria grounded in objects facts of the world, relying instead on consequential reasoning that reveals logical contradictions and absurd consequences entailed by an opponent's positions, (2) rejection of the key tenets of the
1216:), when fire is analyzed to find its ultimate nature, no independent essence is found that makes fire hot, and thus fire (and all things, including the most basic concepts like time and causality) have no ultimate essence or nature. This is the ultimate truth i.e.
1419:
The emptiness of intrinsic reality of things is itself called by the wise as ‘emptiness,’ and this emptiness also is considered to be empty of any intrinsic reality. The emptiness of that which is called ‘emptiness’ is accepted as ‘the emptiness of emptiness’
1683:
that our sufferings are caused by external forces and actors. According to Chandrakirti, to counter this wrong view and to help people understand that suffering mainly arises due to the way we understand our experience, the Buddha taught that all is mind (
1310:
In spite of the unreality of the conventional, Chandrakirti states that the Buddha taught using language and conventional expressions as a way to guide people to the ultimate truth, which is beyond language and cannot be expressed through words.
922:
Chandrakirti does not seem to have been very influential during the 7th to 10th centuries, and his works were never translated into Chinese. However, by the 11th and 12th centuries, his work became influential in the north, especially in
1376:
As such, the ultimate truth for Chandra is the nature of all conventional things that is found by a particular exalted perception which sees how things really are. However, as indicated by Chandra, this nature is also not truly real.
1117:
For Chandrakirti, even though all phenomena lack svabhāva, sentient beings impute svabhāva in their experience due to their ignorance about the true nature of reality. Ultimately, all phenomena are merely conceptual constructs
1515:
conclusions used in the course of the argument. In this sense, the madhyamikas merely point out the absurdity of their opponents views without stating a position of their own, and merely indicate the truth indirectly.
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phenomena (such as water etc.) and perceive them as being intrinsically real (only noble beings realize that this is illusory). As such, intrinsic nature is a conceptual fiction in the minds of ordinary beings.
1522:
Whoever speaks in terms of independently valid logical arguments (inferences) reaps some fault. We do not rely on them, because the only fruit of our arguments is the annulment of someone else's thesis.
1557:
arguments meanwhile, are mainly negative, and thus do not require the affirmation of any positive thesis or view, but merely deconstructs the arguments of one's opponent. As such, Chandrakirti thinks
1487:. Bhāviveka had argued that to be able to accurately and effectively defend the madhyamaka view against its opponents, one needed to positively prove one's thesis by means of independent inferences (
1586:), which is based on ignorance. Thus, for Chandrakirti, reasoning and conceptual thought cannot know the ultimate truth, because the ultimate is beyond all concepts and discursive proliferation (
1282:
The conventional truth, especially as experienced by ordinary people (who reify reality), is a concealing and deluded kind of truth which may act as an obstacle to understanding the ultimate.
1988:(Seventy Verses on Taking Refuge) is also called Chandrakirti, but this does not seem to be the same person as the 7th century Chandrakirti. The same is the case with the author of the
1352:
Chandrakirti defines ultimate reality as "the nature of things found by particular exalted cognitive processes (yeshes) of those who perceive reality." He further defines it as follows:
1013:. He preferred Buddhapalita's interpretations of Madhyamaka teachings and defended them in a famous debate with the grammarian Candragomin, who supported the idealist position of the
819:
3757:
1293:. The only difference is that conventional phenomena have some causal efficacy from the mundane point of view (for example, water can help a thirsty person, a mirage cannot)
1201:(even conventionally speaking), since for Chandra, even conventional truth is empty of intrinsic natures. This view differentiates Chandrakirti from other madhyamikas like
3147:
1114:
which affirms neither existence nor non-existence. Due to this radical negation, madhyamaka is seen as a middle way which rejects all extreme views and positions.
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422:
3117:
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3225:
1342:
Enlightened beings meanwhile, only experience a non-reified kind of appearance, which is perceived as being an unreal construct, like a reflected image.
2982:
1864:
Another critical Indian author who refers to the work of Chandrakirti (and responds to it) is the later Bhāvaviveka or Bhāvaviveka II (author of the
1936:
The influence of these early commentators lead to the increased popularity of Chandrakirti in Tibet. Later important Tibetan Buddhist figures like
5492:
4944:
4676:
1499:) which proved the madhyamika thesis in a self-contained manner independent of the views of non-madhyamika interlocutors. He therefore faulted
1314:
For Chandrakirti, the way that ordinary beings experience the conventional is very different from the way that awakened saints or noble beings (
5147:
3127:
1691:). Chandrakirti argues that it is a mistake to take this literally as an ontological statement and to conclude that only consciousness exists.
1058:
himself. Both Bu Ston and Taranatha record that the debate only ended after seven years, although neither writer specifies who the winner was.
2827:
2580:
2106:
5663:
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3152:
1021:
Tibetan sources further add that during the latter period of his life, he returned to the South of India, where he stayed in the region of
805:
2377:
Hayes, Richard, "Madhyamaka", The Stanford Encyclopedia of Philosophy (Spring 2017 Edition), Edward N. Zalta (ed.), forthcoming URL = <
1565:
method of madhyamaka philosophy. Indeed, according to Chandrakirti, madhyamaka presents no positive view at all and he cites Nagarjuna's
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and its auto-commentary was completed by Naktso Lotsawa, a student of Atisha. Another early Tibetan commentator on Chandrakirti was
1392:). Chandrakirti provides various arguments to show that persons, phenomena (dharmas) and emptiness itself are all unreal and empty.
572:
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5162:
4907:
2944:
2932:
2544:
1941:
642:
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1408:
In this sense then, all phenomena are intrinsically unreal and like illusions, since they truly are not what they appear to be.
950:
As noted by Kevin A. Vose, Chandrakirti is seen by many Tibetan Buddhists as offering "the most thorough and accurate vision of
5554:
5544:
1289:
is not really true. Indeed, Chandrakirti explains that conventional phenomena are illusory and unreal and can be compared to a
812:
5658:
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5152:
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1251:), which are epistemically reliable from the point of view of ordinary beings and conventions that do not reflect the world (
852:
48:
1247:
sense faculties that are not impaired. A related distinction which Chandrakirti makes is that between worldly conventions (
1102:. According to Chandrakirti, the apophatic method of madhyamaka is a thoroughgoing negation of all concepts, propositions (
5469:
5167:
4850:
3142:
2975:
1898:
1448:
According to Chandrakirti, theories which seek to explain the workings of the conventional truth (like the metaphysics of
5668:
5052:
4924:
4895:
4597:
1424:). It is explained in this way for the purpose of controverting objectification of the emptiness as intrinsically real (
1137:
1041:, sūtra, and tantra. Chandrakirti invited Chandragomin to come with him to Nalanda, where he could be enrolled into the
1033:
Bu ston and Taranatha both reference a debate that took place at Nalanda between Chandrakirti and the poet-lay scholar,
725:
309:
266:
185:
4287:
1808:
4743:
4652:
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4122:
3767:
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3175:
740:
2924:
1338:). Ordinary beings grasp at and misconstrue phenomena as being intrinsically real, thus they experience conventional
1853:
indicating that he may have been influential among Indian tantric authors, especially among the Arya lineage of the
1228:). It is this very lack of inherent nature in conventional truth that allows it to change and have causal efficacy (
1037:. The debate started after Chandrakirti noticed Chandragomin delivering a lecture to a large crowd on the topics of
965:" sub-school of madhyamaka. However, this doxographical categorization only arose in Tibet during the 12th century.
5592:
5072:
4034:
3157:
1949:
755:
3506:
1901:(1109–1169) is also another important early figure who wrote on Chandrakirti. Mabja's work attempted to harmonize
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5482:
5295:
5285:
5157:
4140:
3720:
3481:
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1132:
outlines what has been seen by commentators as the main philosophical ideas put forth by Chandrakirti as follows:
3780:
1849:
school's Prāsaṅgika lineage. Chandrakirti is also cited in some late Indian Buddhist tantric works, such as the
5587:
4939:
4753:
4731:
4724:
4627:
4160:
3596:
3541:
3162:
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1978:
1581:
1506:
Chandrakirti critiqued Bhāviveka on this point and argued that madhyamaka thinkers should instead only rely on
1404:, for example. Nor do they arise out of themselves, nor from another, nor from both. They arise codependently.
607:
2500:
2099:
The "Uttaratantra" in the land of snows: tibetan thinkers debate the centrality of the Buddha-nature treatise
1878:
1444:
foundation, but refers to a mere absence of nature, and thus to the illusory and unreal character of things.
5524:
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4835:
4815:
4572:
4302:
4103:
3864:
3546:
3496:
1234:
745:
617:
344:
319:
221:
1432:
Thus, according to Chandrakirti's doctrine of "the emptiness of emptiness", the ultimate truth is not some
592:
567:
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5042:
5012:
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324:
1991:
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915:
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5022:
4855:
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4689:
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3132:
1977:"translator" was Chandrakirti. This is a later Chandrakirti, who assisted in Tibetan translation in the
1910:
1433:
1326:) to refer to how noble ones experience conventionality, which is quite different to what is held to be
944:
497:
84:
4155:
2900:
2004:
1855:
1740:
is used as the main sourcebook by most of the Tibetan monastic colleges in their studies of Madhyamaka.
1732:
4672:
3812:
1531:
use the syllogistic arguments commits one to the acceptance of inherent natures or some other form of
1262:
can also mean "covering" according to Chandrakirti and is also associated with delusion or ignorance (
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5529:
5514:
5402:
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4017:
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3426:
3418:
3358:
3107:
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3024:
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2195:
1717:
1511:
1263:
1166:
1045:. However, due to a disagreement, a debate ensued between the two, with Chandrakirti arguing for the
940:
760:
660:
3343:
3270:
935:. Chandrakirti's work was especially promoted by Tibetans like Rendawa Zhönnu Lodrö and his student
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5643:
5369:
5248:
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5057:
5047:
5007:
4984:
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4840:
4800:
4719:
4709:
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3995:
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3633:
3611:
3563:
3383:
3183:
3039:
3019:
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in order to argue that the storehouse consciousness is a provisional teaching of indirect meaning (
1162:
364:
193:
5231:
2378:
1360:
exalted cognitive processes of those who perceive reality. But it does not exist by virtue of its
241:
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5337:
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5142:
5137:
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5017:
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4825:
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4012:
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3832:
3673:
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3501:
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3122:
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1099:
986:
973:
Very little is known about Chandrakirti's life, though Tibetan sources state that he was born in
417:
399:
394:
334:
2869:
Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path.
2140:, Tōyō Tetsugaku Kenkyūjo Kiyō (The Journal of Oriental Studies), Tokyo No. 31, 2015,pp. 97-122.
1998:
There is also another figure called Chandrakirti or Chandrakirtipada. This is the author of the
3348:
1653:
Chandrakirti also examines and refutes the basic theories of yogācāra, including the theory of
1189:). For example, a property of fire is heat and so on. This is the truth of the everyday world (
226:
5610:
5572:
5268:
5253:
5216:
5201:
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4890:
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4642:
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4309:
3990:
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3822:
3693:
3616:
3536:
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3403:
3290:
3248:
3047:
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2823:
2794:
2760:
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2520:
2102:
1095:
1055:
795:
715:
562:
354:
66:
4337:
452:
5258:
5211:
5206:
5062:
5027:
5002:
4997:
4748:
4704:
4617:
4292:
3948:
3941:
3725:
3715:
3601:
3265:
3137:
2884:
Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Ju Mipham
2735:
2512:
1906:
1828:
cites Chandrakirti and defends his view which rejects the applicability of valid cognition (
1025:. During his time here, he is said to have worked to defeat and convert many non-Buddhists.
932:
720:
582:
379:
246:
97:
92:
4357:
3521:
3511:
3275:
1479:) when debating an opponent. This method had been developed by the Buddhist epistemologist
1217:
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349:
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5519:
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5115:
5095:
5037:
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4039:
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3295:
2941:, James Duerlinger, Philosophy East and West, Volume 34 No. 3, July 1984, pp. 261–272
2773:
2548:
1886:. According to Ruegg, this might be the same person as the tantric Bhavyakīrti (c. 1000).
1532:
1107:
931:. Over time, Chandrakirti became a major source for the study of Madhyamaka philosophy in
784:
765:
750:
690:
597:
314:
4367:
4081:
3328:
3191:
2947:, Peter G. Fenner, Philosophy East and West, Volume 33 No. 3, July 1983, pp. 251–261
2021:
1926:
1706:(Clear-word Commentary on the Fundamental Verses of the Middle Way), known simply as the
1633:
Chandrakirti also offered refutations of a number of Buddhist views such as those of the
1500:
1475:. According to Chandra, Madhyamikas should not use autonomous or independent inferences (
1468:
1380:
According to Chandrakirti, the ultimate truth, emptiness, is seen as having two aspects:
1010:
982:
487:
216:
2929:
Joe Wilson. Chandrakirti's Sevenfold Reasoning Meditation on the Selflessness of Persons
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teaching." He is considered by Tibetans to be the main exponent of what they term the "
958:
710:
685:
670:
537:
231:
76:
4505:
3805:
3795:
2542:
1038:
5637:
5347:
5196:
4407:
4265:
4066:
4044:
3651:
3446:
3441:
3333:
3167:
3002:
2857:
2853:
2783:
2719:
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2216:
2212:
1937:
1539:. He also points out that Nagarjuna did not make use of such arguments and relied on
1129:
936:
735:
695:
637:
622:
602:
587:
472:
389:
5392:
4297:
4175:
3531:
3526:
2935:, Robert F. Olson, Philosophy East and West, Volume 24 No. 4, 1977, pp. 405–411
1791:
Only one Indian commentary on Chandrakirti exists, a 12th-century commentary to the
1122:) which do not exist in themselves but are mentally imputed dependent designations (
5437:
5422:
5342:
5332:
5174:
4969:
4462:
3963:
3958:
3785:
3656:
2992:
2740:
Buddhists, Brahmins and Belief: Epistemology in South Asian Philosophy of Religion.
1708:
1536:
1437:
1034:
909:
705:
665:
442:
4220:
4205:
4165:
3102:
2026:
1873:
1484:
1472:
1202:
1185:) is the fact that, provisionally speaking, phenomena have a nature or existence (
1006:
492:
2754:
2689:
Edited by J. Garfield and W. Edelglass. Oxford: Oxford University Press: 206-221.
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5236:
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4362:
4145:
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3661:
3491:
3393:
3240:
3112:
2862:
Illuminating the Intent: An Exposition of Candrakirti's Entering the Middle Way.
2516:
1969:
provided the name of its compiler as Munidatta, that its Sanskrit commentary is
1902:
1641:
school. Chandrakirti understood this tradition as positing a kind of subjective
1145:
974:
482:
467:
462:
236:
5617:
3551:
1837:
Another late Indian author which seems to have held Chandrakirti's position is
779:
384:
5352:
5310:
5186:
4992:
4917:
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3436:
3368:
3094:
3084:
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1965:
1918:
1838:
1804:
1772:(Commentary on the Seventy Stanzas on Emptiness), a commentary on Nagarjuna's
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appreciate how everything, including consciousness, is conditioned and empty.
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2786:"Madhyamaka in India and Tibet" in Garfield, Jay; Edelglass, William (2010).
2524:
2138:
Candrakirti and Lotus sutra. Bulletin of the Institute of Oriental Philosophy
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epistemology with Chandrakirti's Madhyamaka. Chandrakirti was categorized by
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Entities do not arise causelessly, and they do not arise through causes like
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Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
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Fenner, Peter G. (1983). "Chandrakīrti's refutation of Buddhist idealism."
2179:
Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path,
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or rendered in English as the "Consequentialist" or "Dialecticist" school.
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An earlier Indian author, Prajñakaramati (950–1030) repeadately cites the
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Resurrecting Candrakirti: Disputes in the Tibetan Creation of Prasangika.
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Four Illusions: Candrakīrti's Advice to Travelers on the Bodhisattva Path
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The Emptiness of Emptiness: An Introduction to Early Indian Madhyamaka.
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Volume 33, no.3 (July 1983) University of Hawaii Press. P.251. Source:
1974:
1945:
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tantric figures and the Madhyamaka philosophers were the same persons.
1830:
1449:
1197:). However, these conventional properties are not intrinsic natures or
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1318:) experience the conventional. Chandrakirti introduced the concept of
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Edelglass, William (2013). "Candrakirti", in A. Sharma (ed.),
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Chandrakirti holds that for a Buddha, all mind and mental factors (
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1730:(Introduction to Madhyamaka), along with an auto-commentary, the
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1671:). He also critiques the yogācāra denial of an external object (
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2964:
2951:"Philosophical Nonegocentrism in Wittgenstein and Chandrakirti"
2894:
The Literature of the Madhyamaka School of Philosophy in India.
2379:
https://plato.stanford.edu/archives/spr2017/entries/madhyamaka/
957:, which, in turn, most fully represents the final truth of the
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1876:(c. 500 – c. 578) who pre-dates Chandrakirti and authored the
1401:
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1675:) of knowledge and the yogācāra theory of ‘self-awareness’ (
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arguments (literally "consequence"), which mainly refers to
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Chandrakirti explains the emptiness of emptiness as follows:
2685:
Dunne, John D. (2011). "Madhyamaka in India and Tibet." In
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studied them with the disciples of two rival interpreters,
2009:
As such, he is sometimes called the "tantric Chandrakirti"
1845:
1007–1085) and he is held to be one of the sources of the
981:
and was a student of Kamalabuddhi (who was the student of
1356:“Ultimate is the object, the nature of which is found by
1268:). Furthermore, he also glosses the term as codependent (
1173:) have two natures, the conventional and the ultimate.
2759:. Princeton: Princeton University Press. p. 165.
1746:(Commentary on the Four Hundred): a commentary on the
1569:
in which he states "I have no thesis" in this regard.
1090:). This includes all Buddhist phenomena including the
1080:) were empty of intrinsic nature or self-existence (
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as a way to counter the widespread influence of the
907:. He wrote two influential works on Madhyamaka, the
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1255:and are thus deceptive even by worldly standards.
1169:character. According to Chandrakirti, all things (
1547:), like other Buddhist thinkers such as Dignaga.
2818:, a verse by verse commentary to Chandrakirti's
2402:Padmakara Translation Group 2005, pp. 20-21, 25.
1889:The first Tibetan translation of Chandrakirti's
2945:Chandrakiirti's refutation of Buddhist idealism
2925:Geshe Jampa Gyatso - Masters Program Middle Way
2101:. Albany (N.Y.): SUNY Press. pp. 109–112.
1917:) school, an approach to the interpretation of
1471:and his madhyamaka method against the views of
872:, meaning "glory of the moon" in Sanskrit) or "
2816:Ocean of Nectar: The True Nature of All Things
2573:Ocean of Nectar: The True Nature of All Things
70:
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2305:
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1193:) and the truth of conventional transaction (
1161:Like all madhyamikas, Chandrakirti defends a
997:, where he is said to have become an abbot.
888:. He was a noted commentator on the works of
884:school who was based out of the monastery of
856:
813:
52:
8:
3758:Basic points unifying Theravāda and Mahāyāna
2489:Padmakara Translation Group 2005, pp. 24-27.
2462:Padmakara Translation Group 2005, pp. 26-27.
2368:Dunne, John. "Madhyamaka in India and Tibet"
2342:Padmakara Translation Group 2005, pp. 29-30.
2189:
2187:
2069:
2505:Journal of the American Academy of Religion
1527:Chandrakirti argues that the idea that one
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2969:
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1921:philosophy typically back-translated into
820:
806:
171:
42:
31:
2444:Dreyfus & McClintock 2015, pp. 82-83.
1503:'s analysis of madhyamaka as inadequate.
1483:and had been adopted by madhyamikas like
1285:From the ultimate point of view in fact,
2933:Candrakiirti's critique of Vijñaanavaada
2788:The Oxford Handbook of World philosophy.
2701:Padmakara Translation Group 2005, p. 33.
2471:Padmakara Translation Group 2005, p. 24.
2423:Padmakara Translation Group 2005, p. 23.
2411:Padmakara Translation Group 2005, p. 25.
2309:Padmakara Translation Group 2005, p. 28.
1049:position and Chandragomin taking on the
4945:Banishment of Buddhist monks from Nepal
2905:The Stanford Encyclopedia of Philosophy
2841:The Stanford Encyclopedia of Philosophy
2501:"Thoughtless Buddha, Passionate Buddha"
2200:Brill's Encyclopedia of Buddhism Online
2043:
1232:) and thus, to be a dependent arising (
1074:. This school held that all phenomena (
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5148:List of Buddhist architecture in China
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1066:Chandrakirti was a philosopher of the
993:state that Chandrakirti was active at
2687:Oxford Handbook of World Philosophy."
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2435:Dreyfus & McClintock 2015, p. 82.
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1872:), not to be confused with the first
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2756:The Princeton Dictionary of Buddhism
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1782:(Discussion on the Five Aggregates).
2901:"The Theory of Two Truths in India"
2882:Padmakara Translation Group (2005)
2181:pp. 10-11. Oxford University Press.
1017:(Doctrine of Consciousness) school.
4935:Silk Road transmission of Buddhism
903:) and those of his main disciple,
25:
2939:Candrakiirti's denial of the self
1704:Mūlamadhyamaka-vṛtti-prasannapadā
1645:. According to Chandrakirti, the
1561:arguments are more suited to the
1388:) and selflessness of phenomena (
1224:) or the lack of self-existence (
5616:
5606:
5605:
5163:Thai temple art and architecture
4908:Huichang persecution of Buddhism
3148:Iconography in Laos and Thailand
3014:
3001:
2991:
2806:Encyclopedia of Indian Religions
1795:by the Kashmiri pandit Jayānanda
1787:Later Influence and Commentaries
1348:The nature of the ultimate truth
1242:The nature of conventional truth
789:
778:
200:
175:
3015:
2808:, DOI 10.1007/978-94-007-1989-7
2499:Dunne, J. D. (1 January 1996).
1952:also wrote commentaries on the
1712:(Clear Words), A commentary on
1601:) by revealing what it is not.
5153:Japanese Buddhist architecture
4955:Sinhalese Buddhist nationalism
4035:Seven Factors of Enlightenment
3226:Places where the Buddha stayed
2776:; McClintock, L. Sara (2015).
1818:Introduction to the Two Truths
1637:("consciousness doctrine") or
1212:Regarding the ultimate truth (
857:
53:
1:
5168:Tibetan Buddhist architecture
2822:, Tharpa Publications (1995)
2575:, Tharpa Publications (1995)
1909:as part of the Uma Thelgyur (
1816:(982–1054), particularly his
893:
862:
131:
114:
4925:Buddhism and the Roman world
4901:Decline of Buddhism in India
4896:History of Buddhism in India
2996: Topics in
1699:Chandra's major works are:
310:Buddhist logico-epistemology
5664:Indian scholars of Buddhism
4123:Twenty-two vows of Ambedkar
3863:
2722:. Accessed 29 January 2012.
2551:(accessed: 21 January 2008)
2074:
1963:The Tibetan translation of
1928:
1851:Compendium of Good Sayings,
1362:intrinsic objective reality
842:
5695:
5654:7th-century Buddhist monks
5073:The unanswerable questions
2846:Huntington, C. W. (2007),
2742:Columbia University Press.
2720:Candrakirti - Buddha World
2596:. Oxford University Press.
2097:Wangchuk, Tsering (2017).
947:views associated with it.
345:Interdependent origination
5674:Mahayana Buddhism writers
5601:
5158:Buddhist temples in Korea
3721:Chinese Esoteric Buddhism
3624:Three planes of existence
3231:Buddha in world religions
3010:
2896:Otto Harrassowitz Verlag.
2886:. Shambhala Publications.
2517:10.1093/jaarel/LXIV.3.525
1677:svasamvedana, svasamvitti
1661:. Chandrakirti cites the
1144:and developed further by
80:
41:
4940:Persecution of Buddhists
4161:Four stages of awakening
3542:Three marks of existence
3128:Physical characteristics
2907:, Edward N. Zalta (ed.).
2899:Thakchoe, Sonam (2017),
2843:, Edward N. Zalta (ed.).
2539:Philosophy East and West
2070:Buswell & Lopez 2013
1659:storehouse consciousness
1176:The conventional truth (
1000:According to Karen Lang:
985:). Tibetan sources like
4303:Ten principal disciples
3186:(aunt, adoptive mother)
2820:Guide to the Middle Way
2790:Oxford University Press
2592:Lang, Karen C. (2003).
2177:Lang, Karen C. (2003).
1899:Mabja Changchub Tsöndrü
1733:Madhyamakāvatāra-bhāśya
1687:) or idea/impressions (
1609:Chandrakirti's view of
1272:and as being signified
746:Jamyang Khyentse Wangpo
412:Pre-modern philosophers
320:Buddhism and psychology
5013:Buddhism and democracy
4526:Tibetan Buddhist canon
4521:Chinese Buddhist canon
3753:Pre-sectarian Buddhism
3748:Early Buddhist schools
2910:Vose, Kevin A. (2015)
2747:Buswell, Robert E. Jr.
1990:Madhyamakāvatāra-prajñ
1981:of Buddhism to Tibet.
1870:Madhyamakaratnapradīpa
1866:Madhyamakārthasaṃgraha
1809:Bodhisattvacaryāvatāra
1657:and the theory of the
1590:). However, reasoning
1525:
1467:Chandrakirti defended
1430:
1406:
1374:
1276:or worldly convention
1209:of intrinsic natures.
1207:conventional existence
1154:
1019:
325:Buddhist vegetarianism
71:
5659:Indian Buddhist monks
5023:Eight Consciousnesses
3133:Life of Buddha in art
2867:Newland, Guy (2009).
2774:Dreyfus, Georges B.J.
2642:Vose 2015, pp. 29-30.
1834:) to ultimate truth.
1803:in his commentary on
1780:Pañcaskandhaprakaraṇa
1770:Śūnayatāsaptati-vṛtti
1673:bāhyārtha, bahirartha
1622:Critiques of Yogācāra
1520:
1436:reality, existential
1417:
1398:
1354:
1138:Buddhist epistemology
1134:
1002:
796:Philosophy portal
498:Dharmapala of Nalanda
5500:East Asian religions
4930:Buddhism in the West
4501:Early Buddhist texts
4116:Four Right Exertions
3582:Ten spiritual realms
3075:Noble Eightfold Path
2955:Robert A. F. Thurman
2890:Ruegg, David Seyfort
2850:Motilal Banarsidass.
2751:Lopez, Donald S. Jr.
2453:Newland 2009, p. 80.
2124:Vose 2015, pp. 2, 6.
2002:a commentary on the
1719:Mūlamadhyamakakārikā
1518:Chandrakirti states:
1167:anti-foundationalist
1163:theory of two truths
977:, became a Buddhist
661:Anagarika Dharmapala
98:[tàwaʈʰàʔpa]
27:Buddhist philosopher
5669:Madhyamaka scholars
5623:Religion portal
5370:Temple of the Tooth
5249:Jaya Sri Maha Bodhi
4288:Upāsaka and Upāsikā
3781:Bodhipakkhiyādhammā
3564:Two truths doctrine
3384:Mahapajapati Gotamī
3184:Mahapajapati Gotamī
2914:Simon and Schuster.
2864:Simon and Schuster.
2780:Simon and Schuster.
2087:Vose 2015, pp. 3-4.
1959:Other Chandrakirtis
1758:Yuktiṣaṣṭhika-vṛtii
1748:Four Hundred Verses
1370:bdag gi ngo bo nyid
1328:conventionally real
1270:paraparasaṃbhavana)
853:traditional Chinese
785:Religion portal
655:Modern philosophers
365:Two truths doctrine
194:Buddhist philosophy
49:traditional Chinese
5545:Western philosophy
5143:Dzong architecture
4965:Vipassana movement
4960:Buddhist modernism
4388:Emperor Wen of Sui
4156:Pratyekabuddhayāna
4089:Threefold Training
3891:Vipassana movement
3607:Hungry Ghost realm
3427:Avidyā (Ignorance)
3374:Puṇṇa Mantānīputta
3123:Great Renunciation
3118:Eight Great Events
3000:
2563:Ruegg 1981, p. 73.
2547:2009-10-27 at the
2480:Ruegg 1981, p. 75.
2297:Ruegg 1981, p. 72.
2005:Guhyasamāja Tantra
1984:The author of the
1979:Later Transmission
1971:Caryāgītikośavṛtti
1856:Guhyasamaja tantra
1575:Vigrahavyāvartanī.
1512:reductio arguments
418:Moggaliputta-Tissa
400:Buddhist modernism
5631:
5630:
5269:Om mani padme hum
4975:Women in Buddhism
4891:Buddhist councils
4761:Western countries
4549:Madhyamakālaṃkāra
4310:Shaolin Monastery
3887:Samatha-vipassanā
3497:Pratītyasamutpāda
3301:Metteyya/Maitreya
3219:
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3048:Four Noble Truths
2828:978-0-948006-23-4
2660:Vose 2015, p. 32.
2651:Vose 2015, p. 31.
2633:Vose 2015, p. 28.
2624:Vose 2015, p. 24.
2615:Vose 2015, p. 21.
2581:978-0-948006-23-4
2108:978-1-4384-6465-7
1954:Madhyamakāvatāra.
1915:dbu ma thal 'gyur
1895:Patsab Nyima Drag
1664:Laṅkāvatāra Sūtra
1655:the three natures
1567:Vigrahavyāvartanī
1336:kun rdzob bden pa
1332:conventional true
1300:not exist at all)
1235:pratītyasamutpāda
1205:which affirm the
1124:prajñāptirupādāya
1096:four noble truths
1029:Debate at Nalanda
830:
829:
716:K. N. Jayatilleke
613:Acariya Anuruddha
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16:(Redirected from
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5679:Monks of Nalanda
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5448:Sacred languages
5296:Maya Devi Temple
5259:Mahabodhi Temple
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3716:Tibetan Buddhism
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2000:Pradīpoddyotana,
1986:Triśaraṇasaptati
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1879:Madhyamakahrdaya
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1822:Satyadvayāvatāra
1801:Madhyamakāvatāra
1793:Madhyamakāvatāra
1744:Catuúṣataka-ṭika
1738:Madhyamakāvatāra
1727:Madhyamakāvatāra
1629:Madhyamakāvatāra
1595:through wisdom,
1386:pudgalanairātmya
1278:(lokavyavahāra).
1214:paramārtha satya
1191:lokasaṁvṛtisatya
1039:Pāṇinian grammar
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2493:
2488:
2484:
2479:
2475:
2470:
2466:
2461:
2457:
2452:
2448:
2443:
2439:
2434:
2427:
2422:
2415:
2410:
2406:
2401:
2397:
2392:
2385:
2376:
2372:
2367:
2346:
2341:
2337:
2332:
2313:
2308:
2301:
2296:
2281:
2276:
2223:
2211:
2207:
2193:
2192:
2185:
2176:
2172:
2167:
2144:
2135:
2128:
2123:
2116:
2109:
2096:
2095:
2091:
2086:
2082:
2068:
2045:
2040:
2018:
1973:, and that its
1961:
1842:
1789:
1774:Śūnayatāsaptati
1697:
1624:
1607:
1533:foundationalism
1489:svatantrānumāna
1477:svatantrānumāna
1465:
1390:dharmanairātmya
1350:
1320:mere convention
1258:"Conventional"
1244:
1159:
1064:
1031:
971:
900:
896:
880:scholar of the
869:
865:
851:: चंद्रकीर्ति;
826:
790:
788:
777:
771:
770:
766:14th Dalai Lama
751:Jamgon Kongtrul
741:Thích Nhất Hạnh
691:Keiji Nishitani
656:
648:
647:
598:Abhayakaragupta
413:
405:
404:
315:Buddhist ethics
305:
297:
296:
212:
134:
123:
120:
117:
101:
89:zla ba grags pa
37:
28:
23:
22:
15:
12:
11:
5:
5692:
5690:
5682:
5681:
5676:
5671:
5666:
5661:
5656:
5651:
5646:
5636:
5635:
5629:
5628:
5626:
5625:
5613:
5602:
5599:
5598:
5596:
5595:
5590:
5585:
5580:
5575:
5570:
5565:
5559:
5557:
5551:
5550:
5548:
5547:
5542:
5537:
5532:
5527:
5522:
5517:
5512:
5507:
5502:
5497:
5496:
5495:
5490:
5480:
5474:
5472:
5466:
5465:
5463:
5462:
5461:
5460:
5455:
5445:
5440:
5435:
5430:
5425:
5420:
5415:
5410:
5405:
5400:
5395:
5389:
5387:
5381:
5380:
5378:
5377:
5372:
5367:
5366:
5365:
5360:
5355:
5350:
5345:
5335:
5330:
5325:
5320:
5315:
5314:
5313:
5308:
5303:
5298:
5293:
5283:
5278:
5273:
5272:
5271:
5261:
5256:
5251:
5246:
5245:
5244:
5239:
5234:
5229:
5224:
5214:
5209:
5204:
5199:
5194:
5189:
5184:
5183:
5182:
5180:Greco-Buddhist
5172:
5171:
5170:
5165:
5160:
5155:
5150:
5145:
5140:
5135:
5134:
5133:
5131:Burmese pagoda
5123:
5118:
5113:
5108:
5103:
5098:
5087:
5085:
5079:
5078:
5076:
5075:
5070:
5065:
5060:
5055:
5050:
5045:
5040:
5035:
5030:
5025:
5020:
5015:
5010:
5005:
5000:
4995:
4989:
4987:
4981:
4980:
4978:
4977:
4972:
4967:
4962:
4957:
4952:
4947:
4942:
4937:
4932:
4927:
4922:
4921:
4920:
4913:Greco-Buddhism
4910:
4905:
4904:
4903:
4893:
4888:
4883:
4878:
4872:
4870:
4864:
4863:
4861:
4860:
4859:
4858:
4853:
4848:
4846:United Kingdom
4843:
4838:
4833:
4828:
4823:
4818:
4813:
4808:
4803:
4798:
4793:
4791:Czech Republic
4788:
4783:
4778:
4773:
4768:
4758:
4757:
4756:
4751:
4741:
4740:
4739:
4729:
4728:
4727:
4722:
4712:
4707:
4702:
4697:
4692:
4687:
4682:
4681:
4680:
4670:
4665:
4655:
4650:
4645:
4640:
4635:
4630:
4625:
4620:
4615:
4610:
4605:
4600:
4595:
4590:
4585:
4580:
4575:
4569:
4567:
4561:
4560:
4558:
4557:
4555:Abhidharmadīpa
4552:
4545:
4540:
4535:
4528:
4523:
4518:
4513:
4508:
4503:
4497:
4495:
4489:
4488:
4486:
4485:
4480:
4475:
4473:B. R. Ambedkar
4470:
4465:
4460:
4455:
4450:
4445:
4440:
4435:
4430:
4425:
4420:
4415:
4410:
4405:
4400:
4395:
4393:Songtsen Gampo
4390:
4385:
4380:
4375:
4370:
4365:
4360:
4355:
4350:
4345:
4340:
4335:
4330:
4324:
4322:
4316:
4315:
4313:
4312:
4307:
4306:
4305:
4295:
4290:
4285:
4280:
4275:
4270:
4269:
4268:
4258:
4253:
4248:
4243:
4238:
4233:
4228:
4223:
4218:
4213:
4208:
4203:
4197:
4195:
4189:
4188:
4186:
4185:
4184:
4183:
4178:
4173:
4168:
4158:
4153:
4148:
4143:
4137:
4135:
4129:
4128:
4126:
4125:
4120:
4119:
4118:
4108:
4107:
4106:
4101:
4096:
4086:
4085:
4084:
4079:
4074:
4072:Eight precepts
4069:
4059:
4058:
4057:
4052:
4047:
4042:
4032:
4031:
4030:
4020:
4015:
4010:
4009:
4008:
4003:
3998:
3988:
3983:
3978:
3973:
3968:
3967:
3966:
3961:
3951:
3946:
3945:
3944:
3939:
3934:
3929:
3924:
3919:
3914:
3909:
3904:
3899:
3894:
3884:
3879:
3874:
3869:
3860:
3850:
3845:
3843:Five Strengths
3840:
3835:
3830:
3825:
3820:
3815:
3810:
3809:
3808:
3803:
3798:
3793:
3783:
3778:
3772:
3770:
3764:
3763:
3761:
3760:
3755:
3750:
3745:
3740:
3735:
3734:
3733:
3728:
3723:
3718:
3708:
3707:
3706:
3701:
3696:
3691:
3686:
3681:
3676:
3671:
3670:
3669:
3664:
3659:
3654:
3638:
3636:
3630:
3629:
3627:
3626:
3621:
3620:
3619:
3614:
3609:
3604:
3599:
3594:
3584:
3578:
3576:
3570:
3569:
3567:
3566:
3561:
3560:
3559:
3554:
3549:
3539:
3534:
3529:
3524:
3519:
3514:
3509:
3504:
3499:
3494:
3489:
3484:
3482:Mental factors
3479:
3474:
3469:
3464:
3459:
3454:
3449:
3444:
3439:
3434:
3429:
3423:
3421:
3415:
3414:
3412:
3411:
3406:
3401:
3396:
3391:
3386:
3381:
3376:
3371:
3366:
3361:
3356:
3351:
3346:
3341:
3336:
3334:Mahamoggallāna
3331:
3326:
3321:
3315:
3313:
3307:
3306:
3304:
3303:
3298:
3293:
3288:
3283:
3278:
3273:
3268:
3263:
3258:
3257:
3256:
3249:Avalokiteśvara
3245:
3243:
3237:
3236:
3234:
3233:
3228:
3223:
3222:
3221:
3213:
3205:
3197:
3189:
3181:
3173:
3160:
3155:
3150:
3145:
3140:
3135:
3130:
3125:
3120:
3115:
3110:
3105:
3099:
3097:
3091:
3090:
3088:
3087:
3082:
3077:
3072:
3071:
3070:
3065:
3060:
3050:
3044:
3042:
3036:
3035:
3033:
3032:
3027:
3022:
3011:
3008:
3007:
2990:
2988:
2987:
2980:
2973:
2965:
2959:
2958:
2948:
2942:
2936:
2930:
2927:
2920:
2919:External links
2917:
2916:
2915:
2908:
2897:
2887:
2880:
2865:
2856:(translator);
2854:Jinpa, Thupten
2851:
2844:
2833:Hayes, Richard
2830:
2809:
2802:
2781:
2771:
2765:
2743:
2731:
2728:
2725:
2724:
2712:
2703:
2691:
2678:
2672:(translator);
2670:Jinpa, Thupten
2662:
2653:
2644:
2635:
2626:
2617:
2608:
2599:
2584:
2565:
2553:
2530:
2511:(3): 525–556.
2491:
2482:
2473:
2464:
2455:
2446:
2437:
2425:
2413:
2404:
2395:
2383:
2370:
2344:
2335:
2311:
2299:
2279:
2221:
2215:(translator);
2213:Jinpa, Thupten
2205:
2183:
2170:
2168:Edelglass 2013
2142:
2126:
2114:
2107:
2089:
2080:
2042:
2041:
2039:
2036:
2035:
2034:
2029:
2024:
2017:
2014:
1960:
1957:
1942:Wangchuk Dorje
1812:. The work of
1788:
1785:
1784:
1783:
1777:
1767:
1755:
1741:
1723:
1696:
1693:
1689:vijñapti-matra
1623:
1620:
1606:
1603:
1464:
1458:
1422:śūnyatāśūnyatā
1349:
1346:
1324:kun rdzob tsam
1243:
1240:
1195:vyavahārasatya
1165:with a strict
1158:
1155:
1120:prajñaptimatra
1063:
1060:
1056:Avalokiteśvara
1030:
1027:
970:
967:
828:
827:
825:
824:
817:
810:
802:
799:
798:
773:
772:
769:
768:
763:
761:Gendün Chöphel
758:
753:
748:
743:
738:
733:
728:
723:
718:
713:
711:Mahasi Sayadaw
708:
703:
698:
693:
688:
686:Kitaro Nishida
683:
678:
673:
671:B. R. Ambedkar
668:
663:
657:
654:
653:
650:
649:
646:
645:
640:
635:
630:
625:
620:
615:
610:
605:
600:
595:
593:Ratnākaraśānti
590:
585:
580:
575:
570:
565:
560:
555:
550:
545:
540:
538:Guifeng Zongmi
535:
530:
525:
520:
515:
510:
505:
500:
495:
490:
485:
480:
475:
470:
465:
460:
455:
450:
445:
440:
435:
430:
425:
423:Katyāyāniputra
420:
414:
411:
410:
407:
406:
403:
402:
397:
392:
387:
382:
377:
372:
367:
362:
357:
352:
347:
342:
337:
332:
327:
322:
317:
312:
306:
303:
302:
299:
298:
295:
294:
289:
284:
279:
274:
269:
264:
259:
254:
249:
244:
239:
234:
229:
224:
219:
213:
210:
209:
206:
205:
197:
196:
190:
189:
181:
180:
168:
167:
162:
158:
157:
152:
148:
147:
142:
138:
137:
129:
125:
124:
121:
112:
108:
107:
103:
102:
47:
39:
38:
35:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
5691:
5680:
5677:
5675:
5672:
5670:
5667:
5665:
5662:
5660:
5657:
5655:
5652:
5650:
5647:
5645:
5642:
5641:
5639:
5624:
5619:
5614:
5612:
5604:
5603:
5600:
5594:
5591:
5589:
5586:
5584:
5581:
5579:
5576:
5574:
5571:
5569:
5566:
5564:
5561:
5560:
5558:
5556:
5552:
5546:
5543:
5541:
5538:
5536:
5533:
5531:
5528:
5526:
5523:
5521:
5518:
5516:
5513:
5511:
5508:
5506:
5503:
5501:
5498:
5494:
5491:
5489:
5486:
5485:
5484:
5481:
5479:
5476:
5475:
5473:
5471:
5467:
5459:
5456:
5454:
5451:
5450:
5449:
5446:
5444:
5441:
5439:
5436:
5434:
5431:
5429:
5426:
5424:
5421:
5419:
5416:
5414:
5411:
5409:
5406:
5404:
5401:
5399:
5396:
5394:
5391:
5390:
5388:
5386:
5385:Miscellaneous
5382:
5376:
5375:Vegetarianism
5373:
5371:
5368:
5364:
5361:
5359:
5356:
5354:
5351:
5349:
5346:
5344:
5341:
5340:
5339:
5336:
5334:
5331:
5329:
5326:
5324:
5321:
5319:
5316:
5312:
5309:
5307:
5304:
5302:
5299:
5297:
5294:
5292:
5289:
5288:
5287:
5284:
5282:
5279:
5277:
5274:
5270:
5267:
5266:
5265:
5262:
5260:
5257:
5255:
5252:
5250:
5247:
5243:
5240:
5238:
5235:
5233:
5230:
5228:
5225:
5223:
5220:
5219:
5218:
5215:
5213:
5210:
5208:
5205:
5203:
5200:
5198:
5197:Buddha in art
5195:
5193:
5190:
5188:
5185:
5181:
5178:
5177:
5176:
5173:
5169:
5166:
5164:
5161:
5159:
5156:
5154:
5151:
5149:
5146:
5144:
5141:
5139:
5136:
5132:
5129:
5128:
5127:
5124:
5122:
5119:
5117:
5114:
5112:
5109:
5107:
5104:
5102:
5099:
5097:
5094:
5093:
5092:
5089:
5088:
5086:
5084:
5080:
5074:
5071:
5069:
5066:
5064:
5061:
5059:
5056:
5054:
5051:
5049:
5046:
5044:
5041:
5039:
5036:
5034:
5031:
5029:
5026:
5024:
5021:
5019:
5016:
5014:
5011:
5009:
5006:
5004:
5001:
4999:
4996:
4994:
4991:
4990:
4988:
4986:
4982:
4976:
4973:
4971:
4968:
4966:
4963:
4961:
4958:
4956:
4953:
4951:
4948:
4946:
4943:
4941:
4938:
4936:
4933:
4931:
4928:
4926:
4923:
4919:
4916:
4915:
4914:
4911:
4909:
4906:
4902:
4899:
4898:
4897:
4894:
4892:
4889:
4887:
4884:
4882:
4879:
4877:
4874:
4873:
4871:
4869:
4865:
4857:
4854:
4852:
4851:United States
4849:
4847:
4844:
4842:
4839:
4837:
4834:
4832:
4829:
4827:
4824:
4822:
4819:
4817:
4814:
4812:
4809:
4807:
4804:
4802:
4799:
4797:
4794:
4792:
4789:
4787:
4784:
4782:
4779:
4777:
4774:
4772:
4769:
4767:
4764:
4763:
4762:
4759:
4755:
4752:
4750:
4747:
4746:
4745:
4742:
4738:
4735:
4734:
4733:
4730:
4726:
4723:
4721:
4718:
4717:
4716:
4713:
4711:
4708:
4706:
4703:
4701:
4698:
4696:
4693:
4691:
4688:
4686:
4683:
4678:
4674:
4671:
4669:
4666:
4664:
4661:
4660:
4659:
4656:
4654:
4651:
4649:
4646:
4644:
4641:
4639:
4636:
4634:
4631:
4629:
4626:
4624:
4621:
4619:
4616:
4614:
4611:
4609:
4606:
4604:
4601:
4599:
4596:
4594:
4591:
4589:
4586:
4584:
4581:
4579:
4576:
4574:
4571:
4570:
4568:
4566:
4562:
4556:
4553:
4551:
4550:
4546:
4544:
4541:
4539:
4536:
4534:
4533:
4529:
4527:
4524:
4522:
4519:
4517:
4514:
4512:
4509:
4507:
4504:
4502:
4499:
4498:
4496:
4494:
4490:
4484:
4481:
4479:
4476:
4474:
4471:
4469:
4466:
4464:
4461:
4459:
4456:
4454:
4451:
4449:
4446:
4444:
4441:
4439:
4436:
4434:
4431:
4429:
4426:
4424:
4421:
4419:
4416:
4414:
4411:
4409:
4408:Padmasambhava
4406:
4404:
4401:
4399:
4396:
4394:
4391:
4389:
4386:
4384:
4381:
4379:
4376:
4374:
4371:
4369:
4366:
4364:
4361:
4359:
4356:
4354:
4351:
4349:
4346:
4344:
4341:
4339:
4336:
4334:
4331:
4329:
4326:
4325:
4323:
4321:
4320:Major figures
4317:
4311:
4308:
4304:
4301:
4300:
4299:
4296:
4294:
4291:
4289:
4286:
4284:
4281:
4279:
4276:
4274:
4271:
4267:
4266:Western tulku
4264:
4263:
4262:
4259:
4257:
4254:
4252:
4249:
4247:
4244:
4242:
4239:
4237:
4234:
4232:
4229:
4227:
4224:
4222:
4219:
4217:
4214:
4212:
4209:
4207:
4204:
4202:
4199:
4198:
4196:
4194:
4190:
4182:
4179:
4177:
4174:
4172:
4169:
4167:
4164:
4163:
4162:
4159:
4157:
4154:
4152:
4149:
4147:
4144:
4142:
4139:
4138:
4136:
4134:
4130:
4124:
4121:
4117:
4114:
4113:
4112:
4109:
4105:
4102:
4100:
4097:
4095:
4092:
4091:
4090:
4087:
4083:
4080:
4078:
4075:
4073:
4070:
4068:
4067:Five precepts
4065:
4064:
4063:
4060:
4056:
4053:
4051:
4048:
4046:
4045:Dhamma vicaya
4043:
4041:
4038:
4037:
4036:
4033:
4029:
4026:
4025:
4024:
4021:
4019:
4016:
4014:
4011:
4007:
4004:
4002:
3999:
3997:
3994:
3993:
3992:
3989:
3987:
3984:
3982:
3979:
3977:
3974:
3972:
3969:
3965:
3962:
3960:
3957:
3956:
3955:
3952:
3950:
3947:
3943:
3940:
3938:
3935:
3933:
3930:
3928:
3925:
3923:
3920:
3918:
3915:
3913:
3910:
3908:
3905:
3903:
3900:
3898:
3895:
3892:
3888:
3885:
3883:
3880:
3878:
3875:
3873:
3870:
3867:
3866:
3861:
3859:
3856:
3855:
3854:
3851:
3849:
3846:
3844:
3841:
3839:
3836:
3834:
3831:
3829:
3826:
3824:
3821:
3819:
3816:
3814:
3813:Buddhābhiṣeka
3811:
3807:
3804:
3802:
3799:
3797:
3794:
3792:
3789:
3788:
3787:
3784:
3782:
3779:
3777:
3774:
3773:
3771:
3769:
3765:
3759:
3756:
3754:
3751:
3749:
3746:
3744:
3741:
3739:
3736:
3732:
3729:
3727:
3724:
3722:
3719:
3717:
3714:
3713:
3712:
3709:
3705:
3702:
3700:
3697:
3695:
3692:
3690:
3687:
3685:
3682:
3680:
3677:
3675:
3672:
3668:
3665:
3663:
3660:
3658:
3655:
3653:
3650:
3649:
3648:
3645:
3644:
3643:
3640:
3639:
3637:
3635:
3631:
3625:
3622:
3618:
3615:
3613:
3610:
3608:
3605:
3603:
3600:
3598:
3595:
3593:
3590:
3589:
3588:
3585:
3583:
3580:
3579:
3577:
3575:
3571:
3565:
3562:
3558:
3555:
3553:
3550:
3548:
3545:
3544:
3543:
3540:
3538:
3535:
3533:
3530:
3528:
3525:
3523:
3520:
3518:
3515:
3513:
3510:
3508:
3505:
3503:
3500:
3498:
3495:
3493:
3490:
3488:
3485:
3483:
3480:
3478:
3475:
3473:
3470:
3468:
3465:
3463:
3460:
3458:
3457:Enlightenment
3455:
3453:
3450:
3448:
3447:Dhamma theory
3445:
3443:
3442:Buddha-nature
3440:
3438:
3435:
3433:
3430:
3428:
3425:
3424:
3422:
3420:
3416:
3410:
3407:
3405:
3402:
3400:
3397:
3395:
3392:
3390:
3387:
3385:
3382:
3380:
3377:
3375:
3372:
3370:
3367:
3365:
3362:
3360:
3357:
3355:
3352:
3350:
3347:
3345:
3342:
3340:
3337:
3335:
3332:
3330:
3327:
3325:
3322:
3320:
3317:
3316:
3314:
3312:
3308:
3302:
3299:
3297:
3294:
3292:
3289:
3287:
3284:
3282:
3281:Samantabhadra
3279:
3277:
3274:
3272:
3269:
3267:
3264:
3262:
3259:
3255:
3252:
3251:
3250:
3247:
3246:
3244:
3242:
3238:
3232:
3229:
3227:
3224:
3220:
3214:
3212:
3206:
3204:
3198:
3196:
3190:
3188:
3182:
3180:
3174:
3172:
3166:
3165:
3164:
3161:
3159:
3156:
3154:
3151:
3149:
3146:
3144:
3141:
3139:
3136:
3134:
3131:
3129:
3126:
3124:
3121:
3119:
3116:
3114:
3111:
3109:
3106:
3104:
3101:
3100:
3098:
3096:
3092:
3086:
3083:
3081:
3078:
3076:
3073:
3069:
3066:
3064:
3061:
3059:
3056:
3055:
3054:
3051:
3049:
3046:
3045:
3043:
3041:
3037:
3031:
3028:
3026:
3023:
3021:
3013:
3012:
3009:
3004:
2999:
2994:
2986:
2981:
2979:
2974:
2972:
2967:
2966:
2963:
2956:
2952:
2949:
2946:
2943:
2940:
2937:
2934:
2931:
2928:
2926:
2923:
2922:
2918:
2913:
2909:
2906:
2902:
2898:
2895:
2891:
2888:
2885:
2881:
2878:
2877:9781559393324
2874:
2870:
2866:
2863:
2859:
2855:
2852:
2849:
2845:
2842:
2838:
2834:
2831:
2829:
2825:
2821:
2817:
2813:
2810:
2807:
2803:
2800:
2799:9780195328998
2796:
2793:
2789:
2785:
2782:
2779:
2775:
2772:
2768:
2766:9781400848058
2762:
2758:
2757:
2752:
2748:
2744:
2741:
2737:
2734:
2733:
2729:
2721:
2716:
2713:
2707:
2704:
2698:
2696:
2692:
2688:
2682:
2679:
2676:, 2021, p. 8.
2675:
2671:
2666:
2663:
2657:
2654:
2648:
2645:
2639:
2636:
2630:
2627:
2621:
2618:
2612:
2609:
2603:
2600:
2595:
2588:
2585:
2582:
2578:
2574:
2569:
2566:
2560:
2558:
2554:
2550:
2546:
2543:
2540:
2534:
2531:
2526:
2522:
2518:
2514:
2510:
2506:
2502:
2495:
2492:
2486:
2483:
2477:
2474:
2468:
2465:
2459:
2456:
2450:
2447:
2441:
2438:
2432:
2430:
2426:
2420:
2418:
2414:
2408:
2405:
2399:
2396:
2390:
2388:
2384:
2380:
2374:
2371:
2365:
2363:
2361:
2359:
2357:
2355:
2353:
2351:
2349:
2345:
2339:
2336:
2330:
2328:
2326:
2324:
2322:
2320:
2318:
2316:
2312:
2306:
2304:
2300:
2294:
2292:
2290:
2288:
2286:
2284:
2280:
2277:Thakchoe 2017
2274:
2272:
2270:
2268:
2266:
2264:
2262:
2260:
2258:
2256:
2254:
2252:
2250:
2248:
2246:
2244:
2242:
2240:
2238:
2236:
2234:
2232:
2230:
2228:
2226:
2222:
2219:, 2021, p. 6.
2218:
2214:
2209:
2206:
2201:
2197:
2196:"Candrakīrti"
2194:Lang, Karen.
2190:
2188:
2184:
2180:
2174:
2171:
2165:
2163:
2161:
2159:
2157:
2155:
2153:
2151:
2149:
2147:
2143:
2139:
2133:
2131:
2127:
2121:
2119:
2115:
2110:
2104:
2100:
2093:
2090:
2084:
2081:
2076:
2071:
2066:
2064:
2062:
2060:
2058:
2056:
2054:
2052:
2050:
2048:
2044:
2037:
2033:
2030:
2028:
2025:
2023:
2020:
2019:
2015:
2013:
2012:
2008:
2006:
2001:
1996:
1995:
1993:
1987:
1982:
1980:
1976:
1972:
1968:
1967:
1958:
1956:
1955:
1951:
1950:Jamgon Mipham
1947:
1943:
1939:
1934:
1932:
1930:
1924:
1920:
1916:
1912:
1908:
1904:
1903:Dharmakirti's
1900:
1896:
1892:
1887:
1885:
1884:Prajñāpradīpa
1881:
1880:
1875:
1871:
1867:
1862:
1859:
1857:
1852:
1848:
1840:
1835:
1833:
1832:
1827:
1823:
1819:
1815:
1811:
1810:
1806:
1802:
1798:
1794:
1786:
1781:
1778:
1775:
1771:
1768:
1765:
1764:
1763:Yuktiṣaṣṭhika
1759:
1756:
1753:
1749:
1745:
1742:
1739:
1735:
1734:
1729:
1728:
1724:
1721:
1720:
1715:
1711:
1710:
1705:
1702:
1701:
1700:
1694:
1692:
1690:
1686:
1680:
1678:
1674:
1670:
1666:
1665:
1660:
1656:
1651:
1648:
1644:
1640:
1636:
1632:
1630:
1621:
1619:
1617:
1612:
1604:
1602:
1600:
1599:
1593:
1589:
1585:
1584:
1577:
1576:
1570:
1568:
1564:
1560:
1556:
1552:
1548:
1546:
1542:
1538:
1534:
1530:
1524:
1519:
1516:
1513:
1509:
1504:
1502:
1498:
1494:
1490:
1486:
1482:
1478:
1474:
1470:
1463:and reasoning
1462:
1459:
1457:
1455:
1451:
1445:
1443:
1439:
1435:
1429:
1427:
1423:
1416:
1413:
1412:efficacious.
1409:
1405:
1403:
1397:
1393:
1391:
1387:
1383:
1378:
1373:
1371:
1367:
1363:
1359:
1353:
1347:
1345:
1344:
1341:
1337:
1333:
1329:
1325:
1321:
1317:
1312:
1308:
1307:
1303:
1297:
1296:
1292:
1288:
1284:
1280:
1279:
1275:
1271:
1267:
1266:
1261:
1256:
1254:
1253:alokasaṃvṛti)
1250:
1241:
1239:
1237:
1236:
1231:
1227:
1223:
1219:
1215:
1210:
1208:
1204:
1200:
1196:
1192:
1188:
1184:
1181:
1180:
1174:
1172:
1168:
1164:
1156:
1153:
1151:
1147:
1143:
1140:initiated by
1139:
1133:
1131:
1130:Thubten Jinpa
1127:
1125:
1121:
1115:
1113:
1111:
1105:
1101:
1097:
1093:
1089:
1088:
1083:
1079:
1078:
1073:
1069:
1061:
1059:
1057:
1052:
1048:
1044:
1040:
1036:
1028:
1026:
1024:
1018:
1016:
1012:
1008:
1001:
998:
996:
992:
988:
984:
980:
976:
968:
966:
964:
960:
956:
953:
948:
946:
942:
938:
934:
930:
926:
920:
918:
917:
912:
911:
906:
901: 250 CE
891:
887:
883:
879:
875:
854:
850:
846:
844:
838:
834:
823:
818:
816:
811:
809:
804:
803:
801:
800:
797:
787:
786:
781:
775:
774:
767:
764:
762:
759:
757:
754:
752:
749:
747:
744:
742:
739:
737:
736:P. A. Payutto
734:
732:
729:
727:
724:
722:
719:
717:
714:
712:
709:
707:
704:
702:
699:
697:
696:Hajime Tanabe
694:
692:
689:
687:
684:
682:
679:
677:
674:
672:
669:
667:
664:
662:
659:
658:
652:
651:
644:
641:
639:
638:Sakya Chokden
636:
634:
631:
629:
626:
624:
623:Je Tsongkhapa
621:
619:
616:
614:
611:
609:
606:
604:
603:Sakya Pandita
601:
599:
596:
594:
591:
589:
586:
584:
583:Jñanasrimitra
581:
579:
576:
574:
571:
569:
566:
564:
561:
559:
556:
554:
551:
549:
546:
544:
541:
539:
536:
534:
531:
529:
526:
524:
521:
519:
516:
514:
511:
509:
506:
504:
501:
499:
496:
494:
491:
489:
486:
484:
481:
479:
476:
474:
471:
469:
466:
464:
461:
459:
456:
454:
451:
449:
446:
444:
441:
439:
436:
434:
431:
429:
426:
424:
421:
419:
416:
415:
409:
408:
401:
398:
396:
393:
391:
390:Buddha-nature
388:
386:
383:
381:
378:
376:
373:
371:
370:Dharma theory
368:
366:
363:
361:
358:
356:
353:
351:
348:
346:
343:
341:
338:
336:
333:
331:
328:
326:
323:
321:
318:
316:
313:
311:
308:
307:
301:
300:
293:
290:
288:
285:
283:
280:
278:
275:
273:
270:
268:
265:
263:
260:
258:
255:
253:
250:
248:
247:Lokottaravāda
245:
243:
242:Prajñaptivāda
240:
238:
235:
233:
230:
228:
225:
223:
220:
218:
215:
214:
208:
207:
203:
199:
198:
195:
191:
187:
183:
182:
178:
174:
173:
166:
163:
159:
156:
153:
149:
146:
143:
139:
135: 670 CE
130:
126:
118: 600 CE
113:
109:
104:
99:
94:
93:Lhasa dialect
90:
86:
78:
73:
68:
64:
60:
50:
45:
40:
33:
30:
19:
5563:Bodhisattvas
5483:Christianity
5478:Baháʼí Faith
5343:Dharmachakra
5333:Prayer wheel
5323:Prayer beads
5091:Architecture
4970:969 Movement
4754:Saudi Arabia
4732:Central Asia
4725:South Africa
4547:
4530:
4463:Panchen Lama
4368:Buddhapālita
3964:Satipatthana
3959:Mindful Yoga
3872:Recollection
3786:Brahmavihara
3657:Japanese Zen
3652:Chinese Chan
3612:Animal realm
3419:Key concepts
3241:Bodhisattvas
3053:Three Jewels
2911:
2904:
2893:
2883:
2868:
2861:
2847:
2840:
2819:
2815:
2805:
2791:
2787:
2784:Dunne, John.
2777:
2755:
2739:
2715:
2706:
2686:
2681:
2665:
2656:
2647:
2638:
2629:
2620:
2611:
2602:
2593:
2587:
2572:
2568:
2538:
2533:
2508:
2504:
2494:
2485:
2476:
2467:
2458:
2449:
2440:
2407:
2398:
2373:
2338:
2208:
2199:
2178:
2173:
2137:
2098:
2092:
2083:
2072:, Entry for
2022:Buddhapālita
2010:
2003:
1999:
1997:
1989:
1985:
1983:
1970:
1964:
1962:
1953:
1935:
1914:
1890:
1888:
1883:
1877:
1869:
1865:
1863:
1854:
1850:
1836:
1829:
1825:
1821:
1817:
1807:
1805:Shantideva's
1800:
1796:
1792:
1790:
1779:
1773:
1769:
1761:
1757:
1747:
1743:
1737:
1731:
1725:
1718:
1709:Prasannapadā
1707:
1703:
1698:
1688:
1684:
1681:
1676:
1672:
1668:
1662:
1652:
1634:
1627:
1625:
1615:
1608:
1597:
1591:
1587:
1582:
1578:
1574:
1571:
1566:
1558:
1554:
1553:
1549:
1544:
1540:
1537:essentialism
1528:
1526:
1521:
1517:
1507:
1505:
1501:Buddhapālita
1496:
1491:) in formal
1488:
1476:
1469:Buddhapālita
1466:
1460:
1446:
1431:
1425:
1421:
1418:
1414:
1410:
1407:
1399:
1394:
1389:
1385:
1384:of persons (
1382:selflessness
1379:
1375:
1369:
1365:
1361:
1357:
1355:
1351:
1343:
1339:
1335:
1331:
1327:
1323:
1319:
1315:
1313:
1309:
1306:
1301:
1298:
1294:
1287:saṁvṛtisatya
1286:
1283:
1281:
1277:
1273:
1269:
1264:
1259:
1257:
1252:
1248:
1245:
1233:
1229:
1225:
1221:
1213:
1211:
1206:
1198:
1194:
1190:
1186:
1182:
1178:
1175:
1170:
1160:
1135:
1128:
1123:
1119:
1116:
1109:
1103:
1085:
1075:
1065:
1035:Chandragomin
1032:
1022:
1020:
1011:Buddhapalita
1003:
999:
983:Buddhapalita
972:
949:
941:Uttaratantra
921:
914:
910:Prasannapadā
908:
873:
840:
833:Chandrakirti
832:
831:
776:
706:D. T. Suzuki
666:Ledi Sayadaw
568:Śāntarakṣita
503:Chandrakirti
502:
488:Buddhapālita
453:Saṃghabhadra
217:Vibhajyavāda
88:
81:ཟླ་བ་གྲགས་པ་
65:;
62:
57:;
36:Chandrakirti
29:
5408:Dharma talk
5237:Asalha Puja
5033:Eschatology
4836:Switzerland
4816:New Zealand
4744:Middle East
4653:Philippines
4573:Afghanistan
4378:Bodhidharma
4363:Buddhaghosa
4283:Householder
4193:Monasticism
4146:Bodhisattva
4001:Prostration
3954:Mindfulness
3882:Anapanasati
3865:Kammaṭṭhāna
3662:Korean Seon
3602:Asura realm
3597:Human realm
3537:Ten Fetters
3492:Parinirvana
3394:Uppalavanna
3359:Mahākaccana
3344:Mahākassapa
3276:Kṣitigarbha
3271:Ākāśagarbha
3168:Suddhodāna
3113:Four sights
3040:Foundations
2871:Snow Lion.
2736:Arnold, Dan
2075:Candrakīrti
1874:Bhāvaviveka
1695:Major works
1685:citta-matra
1635:vijñānavāda
1616:cittacaitta
1442:ontological
1249:lokasaṃvṛti
1226:niḥsvabhāva
1146:Dharmakirti
1015:Vijñanavada
1007:Bhavaviveka
975:South India
952:Nāgārjuna's
843:Candrakīrti
643:Mikyö Dorje
563:Jñānagarbha
483:Dharmakirti
468:Buddhadatta
463:Buddhaghosa
267:Pramāṇavāda
237:Pudgalavada
232:Sautrāntika
122:South India
18:Candrakirti
5649:650 deaths
5644:600 births
5638:Categories
5525:Psychology
5505:Gnosticism
5493:Comparison
5488:Influences
5470:Comparison
5353:Bhavacakra
5311:Kushinagar
5286:Pilgrimage
5232:Māgha Pūjā
5187:Bodhi Tree
5003:Buddhology
4993:Abhidharma
4985:Philosophy
4918:Menander I
4786:Costa Rica
4737:Uzbekistan
4578:Bangladesh
4532:Dhammapada
4516:Pali Canon
4478:Ajahn Chah
4458:Dalai Lama
4358:Kumārajīva
4353:Vasubandhu
4328:The Buddha
4236:Zen master
4171:Sakadagami
4151:Buddhahood
4082:Pratimokṣa
3897:Shikantaza
3853:Meditation
3828:Deity yoga
3699:Madhyamaka
3592:Deva realm
3487:Mindstream
3437:Bodhicitta
3349:Aṅgulimāla
3216:Devadatta
3192:Yaśodharā
3095:The Buddha
3085:Middle Way
2858:Tsongkhapa
2837:Madhyamaka
2730:References
2674:Tsongkhapa
2333:Hayes 2019
2217:Tsongkhapa
1966:Charyapada
1938:Tsongkhapa
1929:Prāsaṅgika
1919:Madhyamaka
1839:Maitrīpadā
1611:Buddhahood
1605:Buddhahood
1493:syllogisms
1358:particular
1322:(Tibetan:
1230:arthakriya
1157:Two Truths
1150:buddhahood
1070:school of
1068:madhyamaka
1062:Philosophy
1047:Madhyamaka
963:Prāsaṅgika
943:, and the
937:Tsongkhapa
899: – c.
897: 150
882:Madhyamaka
870: 650
868: – c.
866: 600
731:Buddhadasa
628:Longchenpa
588:Ratnakīrti
573:Haribhadra
508:Shantideva
473:Dhammapāla
448:Vasubandhu
443:Harivarman
360:Middle Way
330:Abhidharma
257:Madhyamaka
227:Vaibhāṣika
211:Traditions
155:Madhyamaka
5593:Festivals
5573:Buddhists
5535:Theosophy
5338:Symbolism
5328:Hama yumi
5301:Bodh Gaya
5068:Socialism
5043:Evolution
5018:Economics
4856:Venezuela
4771:Australia
4766:Argentina
4690:Sri Lanka
4685:Singapore
4603:Indonesia
4565:Countries
4506:Tripiṭaka
4468:Ajahn Mun
4343:Nagarjuna
4338:Aśvaghoṣa
4221:Anagārika
4216:Śrāmaṇerī
4211:Śrāmaṇera
4206:Bhikkhunī
4166:Sotāpanna
4055:Passaddhi
3996:Offerings
3971:Nekkhamma
3848:Iddhipada
3768:Practices
3738:Theravada
3711:Vajrayana
3704:Yogachara
3674:Pure Land
3587:Six Paths
3574:Cosmology
3354:Anuruddha
3329:Sāriputta
3319:Kaundinya
3311:Disciples
3286:Vajrapāṇi
3138:Footprint
3103:Tathāgata
2835:(2019), "
2525:0002-7189
2032:Śāntideva
2027:Bhāviveka
1944:(the 9th
1714:Nagarjuna
1563:apophatic
1485:Bhāviveka
1473:Bhāviveka
1366:svarūpatā
1260:(saṁvṛti)
1218:emptiness
1203:Bhāviveka
1199:svabhāvas
1072:Nagarjuna
991:Taranatha
955:emptiness
890:Nagarjuna
756:Ju Mipham
726:Ñāṇananda
701:Masao Abe
493:Bhāviveka
433:Nagarjuna
385:Suffering
350:Emptiness
272:Vajrayana
262:Yogachara
222:Theravāda
161:Education
5611:Category
5540:Violence
5510:Hinduism
5458:Sanskrit
5413:Hinayana
5398:Amitābha
5358:Swastika
5227:Uposatha
5217:Holidays
5202:Calendar
5048:Humanism
4886:Kanishka
4876:Timeline
4700:Thailand
4668:Kalmykia
4663:Buryatia
4648:Pakistan
4633:Mongolia
4628:Maldives
4623:Malaysia
4588:Cambodia
4453:Shamarpa
4448:Nichiren
4398:Xuanzang
4333:Nagasena
4251:Rinpoche
3981:Pāramitā
3823:Devotion
3743:Navayana
3731:Dzogchen
3694:Nichiren
3642:Mahayana
3634:Branches
3512:Saṅkhāra
3261:Mañjuśrī
3218:(cousin)
3210:(cousin)
3178:(mother)
3170:(father)
3158:Miracles
3108:Birthday
3025:Glossary
2998:Buddhism
2892:(1981).
2753:(2013).
2738:(2005),
2545:Archived
2016:See also
1923:Sanskrit
1907:Tibetans
1882:and the
1868:and the
1752:Aryadeva
1669:neyartha
1647:yogācāra
1643:idealism
1639:yogācāra
1588:prapañca
1583:prapañca
1559:prāsaṅga
1555:Prāsaṅga
1541:prāsaṅga
1508:prāsaṅga
1461:Prāsaṅga
1454:yogacara
1434:absolute
1340:reality.
1274:(saṁket)
1104:pratijñā
1087:svabhāva
1082:Sanskrit
1051:Yogacara
959:Buddha's
945:shentong
913:and the
905:Aryadeva
878:Buddhist
876:" was a
849:Sanskrit
681:Yin Shun
523:Xuanzang
513:Sengzhao
438:Aryadeva
428:Nagasena
375:Svabhava
340:Not-self
292:Dzogchen
287:Zen/Chán
252:Mahayana
186:a series
184:Part of
145:Buddhism
141:Religion
106:Personal
67:Japanese
63:Yuèchēng
5588:Temples
5568:Buddhas
5530:Science
5520:Judaism
5515:Jainism
5433:Lineage
5393:Abhijñā
5363:Thangka
5306:Sarnath
5291:Lumbini
5212:Funeral
5207:Cuisine
5083:Culture
5058:Reality
5008:Creator
4998:Atomism
4868:History
4841:Ukraine
4801:Germany
4720:Senegal
4710:Vietnam
4638:Myanmar
4438:Shinran
4428:Karmapa
4403:Shandao
4373:Dignāga
4298:Śrāvaka
4278:Donchee
4273:Kappiya
4231:Sayadaw
4201:Bhikkhu
4176:Anāgāmi
4133:Nirvana
4099:Samadhi
3986:Paritta
3927:Tonglen
3922:Mandala
3877:Smarana
3858:Mantras
3806:Upekkha
3776:Bhavana
3726:Shingon
3679:Tiantai
3532:Tathātā
3522:Śūnyatā
3517:Skandha
3507:Saṃsāra
3502:Rebirth
3477:Kleshas
3467:Indriya
3369:Subhūti
3254:Guanyin
3208:Ānanda
3200:Rāhula
3080:Nirvana
3020:Outline
2860:(2021)
1975:lotsawa
1946:Karmapa
1831:pramana
1626:In his
1545:tārkika
1497:prayoga
1481:Dignāga
1450:samkhya
1222:śūnyatā
1179:saṁvṛti
1142:Dignaga
1108:views (
1100:nirvana
1077:dharmas
1023:Koṅkuna
995:Nalanda
987:Bu ston
927:and in
925:Kashmir
886:Nalanda
874:Chandra
633:Gorampa
618:Dolpopa
608:Rongzom
478:Dignāga
395:Nirvana
277:Tiāntāi
165:Nalanda
77:Tibetan
5583:Sutras
5578:Suttas
5443:Siddhi
5428:Koliya
5403:Brahmā
5318:Poetry
5264:Mantra
5254:Kasaya
5126:Pagoda
5106:Kyaung
5101:Vihāra
5096:Temple
5038:Ethics
4881:Ashoka
4831:Sweden
4826:Poland
4821:Norway
4811:Mexico
4796:France
4781:Canada
4776:Brazil
4715:Africa
4695:Taiwan
4658:Russia
4583:Bhutan
4543:Vinaya
4423:Naropa
4413:Saraha
4348:Asanga
4104:Prajñā
4013:Refuge
3976:Nianfo
3937:Tertön
3932:Tantra
3917:Ganana
3907:Tukdam
3833:Dhyāna
3801:Mudita
3796:Karuṇā
3689:Risshū
3684:Huayan
3617:Naraka
3557:Anattā
3552:Dukkha
3547:Anicca
3452:Dharma
3404:Channa
3339:Ānanda
3324:Assaji
3291:Skanda
3194:(wife)
3163:Family
3143:Relics
3068:Sangha
3063:Dharma
3058:Buddha
2875:
2826:
2797:
2763:
2579:
2523:
2105:
1948:) and
1814:Atisha
1736:. The
1438:ground
1291:mirage
1265:avidyā
1106:) and
1094:, the
1092:Buddha
1043:sangha
543:Wonhyo
533:Fazang
518:Jizang
458:Asanga
335:Ahimsa
304:Themes
282:Huayan
151:School
72:Gesshō
59:pinyin
5555:Lists
5423:Kalpa
5418:Iddhi
5281:Music
5276:Mudra
5242:Vassa
5222:Vesak
5192:Budai
5138:Candi
5121:Stupa
5053:Logic
4806:Italy
4705:Tibet
4643:Nepal
4613:Korea
4608:Japan
4598:India
4593:China
4538:Sutra
4493:Texts
4443:Dōgen
4433:Hōnen
4418:Atiśa
4383:Zhiyi
4293:Achar
4261:Tulku
4256:Geshe
4241:Rōshi
4226:Ajahn
4181:Arhat
4141:Bodhi
4111:Vīrya
4028:Sacca
4023:Satya
4018:Sādhu
4006:Music
3949:Merit
3942:Terma
3902:Zazen
3838:Faith
3791:Mettā
3472:Karma
3432:Bardo
3399:Asita
3389:Khema
3379:Upāli
3364:Nanda
3202:(son)
3176:Māyā
3153:Films
3030:Index
2381:>.
2038:Notes
1911:Wylie
1847:Kagyu
1598:jñana
1426:bhāva
1316:āryas
1187:bhāva
1183:satya
1171:bhāva
1110:dṛṣṭi
929:Tibet
676:Taixu
578:Atiśa
558:Dōgen
553:Kūkai
548:Jinul
528:Zhiyi
355:Karma
85:Wylie
5453:Pāḷi
5438:Māra
5348:Flag
4749:Iran
4673:Tuva
4618:Laos
4246:Lama
4094:Śīla
4062:Śīla
4050:Pīti
4040:Sati
3991:Puja
3912:Koan
3818:Dāna
3409:Yasa
3296:Tārā
2873:ISBN
2824:ISBN
2795:ISBN
2761:ISBN
2577:ISBN
2521:ISSN
2509:LXIV
2103:ISBN
1529:must
1098:and
1009:and
989:and
979:monk
969:Life
837:IAST
128:Died
111:Born
5175:Art
5111:Wat
3647:Zen
2839:",
2513:doi
1925:as
1750:of
1716:'s
1679:).
1592:can
1535:or
1452:or
1440:or
1402:God
1372:)."
1330:or
1238:).
1126:).
861:;
5640::
4677:ru
2953:,
2903:,
2814:.
2749:;
2694:^
2556:^
2519:.
2507:.
2503:.
2428:^
2416:^
2386:^
2347:^
2314:^
2302:^
2282:^
2224:^
2198:.
2186:^
2145:^
2129:^
2117:^
2046:^
1940:,
1913::
1843:c.
1428:).
1368:/
1084::
919:.
894:c.
863:c.
858:月稱
855::
847:;
839::
188:on
132:c.
115:c.
95::
91:,
87::
83:,
79::
75:;
69::
61::
54:月稱
51::
4679:)
4675:(
3893:)
3889:(
2984:e
2977:t
2970:v
2879:.
2801:.
2792:.
2769:.
2527:.
2515::
2202:.
2111:.
2078:.
2011:.
2007:.
1994:.
1992:ā
1858:.
1841:(
1826:,
1824:)
1820:(
1797:.
1776:.
1766:.
1754:.
1722:.
1631:,
1495:(
1420:(
1364:(
1334:(
1302:.
1295:.
1220:(
1152:.
1118:(
1112:)
892:(
835:(
821:e
814:t
807:v
20:)
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