Svatantrika–Prasaṅgika distinction

1598:("The Adornment of the Middle Way") is an example of this new impetus to older strands of Tibetan Buddhism. Mipham presents an alternative interpretation of the Svātantrika–Prāsaṅgika distinction, in which the emphasis is not on "dialectical preferences," (consequential reasoning versus syllogistic reasoning), but on the distinction between the "approximate ultimate truth" and the "actual ultimate truth," just like Bhāviveka did. According to Mipham, "the authentic Svatantrika is the approach that emphasizes the approximate ultimate, while the Prasangika approach emphasizes the ultimate in itself, beyond all assertions." His is a gradual approach, starting with sensory experience and the 'realness' of the "things" perceived through them, which are "provisionally accorded a certain existence." From there the approximate ultimate truth is posited, demonstrating that "phenomena cannot possibly exist in the way that they appear," invalidating the conventional reality of appearances. From there, "the ultimate truth in itself, which is completely free from all assertion, is reached." While the Svātantrikas do make assertions about conventional truth or reality, they stay silent on the ultimate in itself, just like the Prāsaṅgikas. 1497:, and of demonstrating that conventional things do not have a naturally occurring conventional identity. According to Tsongkhapa, if both people in a debate or discussion have a valid understanding of emptiness already, then autonomous syllogistic arguments could be quite effective. However, in a circumstance where one or both parties in a debate or discussion do not hold a valid understanding, "the debate founded on what the parties accept as valid. Hence, it is proper to refute opponents in terms of what they accept." In other words, it is more appropriate to establish a position of emptiness through showing the logical consequences of the incorrect position that the opponent already accepts, than it is to establish emptiness through syllogistic reasoning using premises that the opponent (and perhaps even the proponent) do not fully or deeply understand. 1846:

them is that, given what is known to be Nagarjuna's intention (the negation of all four positions of the tetralemma), his negations are to be understood as nonimplicative. But such a concession is not to be granted to the commentator, whose task is to render explicit to the fullest extent the obscurities of the commented text. If the commentator uses consequences (unaccompanied by any positive and clarificatory statement), the resulting negations cannot automatically be regarded as nonimplicative. On the contrary, they are implicative and therefore undesirable in the Madhyamaka context...It is worth noting that it is in Bhavya that the important distinction between implicative and nonimplicative negations first appears.

2467: 2575: 2374: 2278: 2206: 2153: 2045: 1406:. According to Dreyfus and McClintock, Tibetan scholars themselves state that the distinction "is a Tibetan creation that was retroactively applied in an attempt to bring clarity and order to the study of contemporary Indian Madhyamaka interpretations." Later Gelugpa scholars as well as Nyingmapas, after Candrakīrti's works were translated in Tibetan in the 12th century, considered both of the above to constitute subdivisions of Svātantrika, however, under the names of "Sautrāntika-Svātantrika-Madhyamaka and "Yogācāra-Svātantrika-Madhyamaka." 1960: 2030: 1658:) Madhyamaka. Gorampa does not agree with Tsonghkapa that the Prāsaṅgika and Svātantrika methods produce different results, nor that the Prāsaṅgika is a "higher" view. He does also critique the Svātantrika approach as having too much reliance on logic, because in his view the component parts of syllogistic logic are not applicable in the realm of the ultimate. But this critique is constrained to the methodology, and he believed both approaches reach the same ultimate realization. 1258:

essence, self, or identity for conventionally perceived objects. For Candrakīrti, there is no use in explaining the relative truth in any philosophical system; "the relative truth consists simply of phenomena as we observe them, the unanalyzed constituents of the common consensus." The only aim of consequential arguments "is to introduce the mind to the direct knowledge of emptiness, not an intellectual understanding of it," making "no concessions to the spiritually unprepared."

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reality transcends discursive thought, and cannot be expressed in words. To be able to talk about it anyway, and distinguish it from relative truth or reality, Bhāviveka makes a distinction between the "world-transcending" or "ultimate truth in itself," which is ineffable and beyond words; and the "pure worldly wisdom" or "approximate truth," which can be talked about and points to the "ultimate truth in itself," which has to be personally experienced.

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points of view, namely a mistaken essentialist perception, and a correct non-essentialist perception. This leaves no ground for a discussion starting from a similarly perceived object of discussion, and also makes impossible the use of syllogistic reasoning to convince the opponent. According to Candrakīrti, without a conventionally appearing set of characteristics to designate upon, the Svātantrika would not be able to establish a syllogism.

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position; it is not necessary to demonstrate the thesis based on reasoning that presupposes any sort of intrinsic (=autonomous) existence. This gives Tsongkhapa's philosophy its name *Prāsaṅgika-madhyamaka, i.e., a philosophy of a middle way (between nihilism and eternalism) arrived at through demonstrating the unwelcome consequences (in any given position that presupposes intrinsic existence)."

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svātantrika reasoning is impossible in a debate, since the opponents argue from two irreconcilable points of view, namely a mistaken essentialist perception, and a correct non-essentialist perception. This leaves no ground for a discussion which starts from a similarly perceived object of discussion. And it also makes impossible the use of syllogistic reasoning to convince the opponent.

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would destroy phenomena; (2) production according to its characteristics could not be disproved on the ultimate level; and (3) the conventional truth would resist absolute analysis. These correspond respectively to stanzas 34, 36 and 35 in the sixth chapter of Candrakīrti's Madhyamakāvatāra presented in Mipham's commentarial outline.

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logical consequences, and incoherence, of the Samkhya's views on causation and inherent existence, but failed to address their arguments against Buddhist critiques. Furthermore, simply negating the opponent's view, without positing one's own position, "leaves room for doubt in the opponent's mind," and is unwarranted.

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system. While Śāntarakṣita's synthesis reflects the final development of Indian Madhyamaka and post-dates Candrakīrti, Tibetan doxographers ignored the nuances of Śāntarakṣita's synthesis, grouping his approach together with Bhāviveka's, due to their usage of syllogistic reasonings to explain and defend Madhyamaka.

1140:(c. 480 – c. 540 CE), and used syllogistic reasoning in his commentary on Nāgārjuna. He did so to catch up with these developments in Buddhist logic, and prevent Madhyamaka from becoming obsolete. His criticisms of Buddhapalita are retrospectively imagined as the foundation of the Svātantrika "school"; 1897:

Alexander Berzin: " ou establish that exists because it can be imputed (or labeled) with a name or concept; that’s what establishes that it exists. But it’s not only that which establishes that it exists, because there are findable characteristic marks on the side of the object which make it what it

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refutes true establishment instead of objects themselves. According to the Padmakara Translation Group, "its presentation of "conventional," as distinct from "true," existence seems very close to the "existence according to characteristics" that Bhavya had ascribed to phenomena on the relative level.

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in explaining voidness or essencelessness. To be able to use syllogistic reasoning, both parties need to have a common ground onto which those syllogistic reasonings can be applied. This common ground is the shared perception of the object whose's emptiness of inherent existence is to be established.

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met with fierce resistance in Tibet, but gained in popularity and was strongly supported by Je Tsongkhapa (1357 – 1419 CE). He became the most outspoken defender of the Svātantrika-Prāsaṅgika distinction, arguing that "the two subschools are separated by crucial philosophical differences, including a

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Candrakīrti's criticism was "part of a wider rejection of the logico-epistemological tradition of Dignāga, which he regarded as a misguided attempt to find "philosophical completeness" and a sense of intellectual security that is antithetical to the fundamental insight of Madhyamaka." Candrakīrti did

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Bhāviveka criticised Buddhapalita for merely repeating Nāgārjuna's ad absurdum approach in his commentary, instead of clarifying Nāgārjuna's teachings. According to Bhāviveka, syllogistic reasoning could be used for the sake of clarification. Bhāviveka further argued that Buddhapalita only showed the

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opponents, and make it possible to use syllogistic reasoning in discussion with those essentialists, Bhāviveka argued that things can be said to exist conventionally 'according to characteristics'. This makes it possible to take the mere object as the point of departure for the discussion on inherent

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Kagyu and Sakya scholars have argued against the claim that students using Svātantrika do not achieve the same realization as those using the Prāsaṅgika approach. According to those critics, there is no difference in the realization of those using the Svātantrika and Prāsaṅgika approaches. They also

1257:

Candrakīrti rejected "the use of autonomous arguments, for the very reason that they imply the acceptance (however provisional) of entities. According to Candrakīrti, this mode of thinking is a subtle form of grasping at inherent existence: one's mind is still searching for some way to hold on to an

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was the primary philosophic viewpoint until the 12th century, when the works of Candrakīrti were first translated into Tibetan. In this synthesis, conventional truth or reality is explained and analysed in terms of the Yogācāra system, while the ultimate truth is presented in terms of the Madhyamaka

1917:

Sparham: "Tsongkhapa does not accept svātantra (“autonomous”) reasoning (the fourth point). He asserts that it is enough, when proving that any given subject is empty of intrinsic existence, to lead the interlocutor, through reasoning, to the unwelcome consequences (prasaṅga) in their own untenable

1845:

Padmakara Translation Group, Note 12: "Bhavya holds that the consequential arguments of Buddhapalita are not on the same footing as those of Nagarjuna. In both cases, the consequences imply negations that could theoretically be formulated as positive (syllogistic) arguments. The difference between

1605:

According to Ju Mipham, Tsongkhapa's approach was seriously flawed. Tsongkhapa's approach leads students in the right direction but will not lead to the true ultimate until they go further. Mipham further argues that Tsongkhapa's approach is an excellent Svātantrika approach, because of the way he

1246:

Candrakīrti rejected Bhāviveka's criticism of Buddhapālita, and his use of independent logic. According to Candrakīrti, the mere object can only be discussed if both parties perceive it in the same way. According to Candrakīrti, this is impossible, since the opponents argue from two irreconcilable

1223:

To facilitate the possibility of discussing Madhyamaka with opponents, Bhāviveka made a provisional division of the two truths, accepting that phenomena exist "according to their characteristics." Bhāviveka made a further distinction in his treatment of ultimate truth or reality. Ultimate truth or

1601:

In the light of Mipham's writings, the Prāsaṅgikas reject the Svātantrikas' approach by the use of "three sovereign reasoning", which are three absurd consequences deriving from the separation between the two truths emphasized by the Svātantrikas. They are: (1) the āryas' meditation on emptiness

1314:Śāntarakṣita synthesised Madhyamaka, Yogācāra, and the logico-epistemological tradition of Dignaga and Dharmakirti. In this synthesis, conventional truth or reality is explained and analysed in terms of the Yogācāra system, while the ultimate truth is presented in terms of the Madhyamaka system. 1207:

was required when explaining or commenting on Nagarjuna's teachings on voidness or essencelessness. To be able to use syllogistic reasoning, both parties need to share a common object of discussion at the conventional level. While the various opponents have different opinions on the specifics of

1485:

The Prāsaṅgika reject this idea, arguing that "hat establishes that things exist is only that they are imputable, not that they are imputable with a findable characteristic." According to Tsongkhapa, there is no such common ground or shared perception, while the reliance on characteristic marks

1227:

Dreyfus and McClintock observe that Bhāvaviveka was more influential in Indian Madhyamaka than was Candrakīrti: "In this regard, Bhāvaviveka should probably be seen as quite successful: apart from Candrakīrti and Jayananda, nearly all other Indian Mādhyamikas were to follow in his footsteps and

1907:

Daniel Cozort: "The meaning of autonomy (rang rgyud, svatantra) is asserted as: the generation of inferential cognition realizing the probandum (bsgrub bya) within the (context of the three modes) being established." Therefore, if the subject "on which depend the predicates about which the two

1378:

The difference lies in their "acceptance or rejection of extramental phenomena on the conventional level." While Bhavaviveka considered material phenomena at the conventional level as to be existent outside the mind, he applied Sautrāntika terminology to describe and explain them. Śāntarakṣita

1079:

schools, which participated in the Rimé movement, the Svātantrika–Prāsaṅgika distinction is generally viewed to be of lesser importance. For these schools, the key distinction between these viewpoints is whether one works with assertions about the ultimate nature of reality, or if one refrains

1027:

which is used by all Mādhyamikas, using syllogisms to point out the absurd and impossible logical consequences of holding essentialist views. According to Candrakīrti, the mere object can only be discussed if both parties perceive it in the same way. As a consequence (according to Candrakīrti)

1825:

Padmakar Translation Group: " the commentator’s role is not to repeat Nagarjuna’s already superlative performance but to discuss it and to present it skillfully. The task at hand is to resolve the element of doubt intrinsic to the consequentialist method, to deal with possible objections, and

1802:

Tsongkhapa further explains that in non-Prasangika systems, the object as it appears to ordinary consciousness is the object just as it is. According to Tsongkhapa, this is not sufficient for Madhyamikas, since this object as it appears is a mistaken perception: "Since no phenomenon can, even

1039:

school and the most outspoken proponent of the distinction, followed Candrakīrti in his rejection of Bhavaviveka's arguments. According to Tsongkhapa, the Svātantrikas do negate intrinsic nature ultimately, but "accept that things conventionally have intrinsic character or intrinsic nature."

1146:(c. 600 – c. 650 CE), who defended Buddhapālita against Bhāvyaviveka. Although he "attracted almost no following and made no impact on the development of the Madhyamaka tradition" in India, he became regarded by the Tibetan tradition after 1200 CE as an important proponent of Prāsangika. 1835:

Padmakara Translation Group: "Bhavaviveka was apparently aware , and we have seen that, in the interests of consistency, his use of the independent syllogism went hand in hand with a view that, on the conventional level, phenomena do indeed enjoy a certain existence 'according to their

1826:

generally to facilitate the intellectual comprehension of those who require explanation and who cannot as yet penetrate, directly and unaided, the profound message of the original author. To that extent, it is both necessary and fitting to make positive, explanatory statements."

1567:

by the Prāsaṅgikas, whereas they consider the other points posited by Tsongkhapa as just minor doctrinal differences in Gelugpa's Madhyamaka approach. Others schools assert that Tsongkhapa exaggerated the gap between Svātantrika and Prāsaṅgika by positing another 7 points.

1266:

is the best approach "to indicate the ultimate without making statements that compromise or obscure their own position." Since the use of autonomous arguments implies the acceptance of real entities, even if only provisional, they should not be used.

1908:

parties debate not exist within being established as commonly appearing and as demonstrably established objectively, they are not able to prove the modes of the sign." Because "it is not feasible that there be a predicate of a nonexistent substratum."

1724:, states that the credible teachers of the various systems of Buddhist philosophy all "arrive at the same intended point" of realization. However, it is also stated that this non-denominational position is very difficult to establish through reason. 1855:

Daniel Cozort: " established as commonly appearing and as demonstrably established objectively, they are not able to prove the modes of the sign in terms of such (a subject) because it is not feasible that there be a predicate of a nonexistent

1803:

conventionally, have a nature that is established by way of its intrinsic character, there is no valid cognition that establishes such a thing. It is with this in mind that the master Candrakirti refutes the notion of autonomous syllogism."

1096:," a work based on the idea that the Mahayana teachings are focused on cultivating a mind wishing to benefit other sentient beings, that Shantideva’s philosophical stance follows the Prāsangika-Madhyamaka viewpoint of Chandrakīrti. 1440:

school to which he originally belonged. His critics rejected his interpretation as "inadequate, newfangled, and unsupported by tradition." According to those critics, Tsongkhapa had "greatly exaggerated the divergence of view."

1379:

rejected this approach, denying "the extramental status of phenomena appearing within the sphere of conventional truth." Instead, he saw conventional phenomena as manifestations of the mind, in line with the Yogācāra approach.

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is, and in conjunction with mental labeling you can establish that it exists. So the relative truth of things: you have these findable characteristic marks. And deepest truth: no such thing as true unimputed existence.

1409:

Those various teachers, and their approaches were grouped together due to their usage of syllogistic reasonings to explain and defend Madhyamaka, in disregard of the philosophical nuances of Śāntarakṣita's approach.

1792:

Candrakirti: "...inaccurate consciousness cannot exist when accurate consciousness is present. So how could the conventional eye, as the subject of a syllogism, exist for an accurate consciousness?"

1693:

While Lama Tsongkhapa's approach to Madhyamaka is still viewed as authoritative in the Gelug school of Tibetan Buddhism, the 14th Dalai integrates Gelugpa Madhyamaka with Dzogchen views, as did the

1067:

After the 17th century civil war in Tibet and the Mongol intervention which put the Gelugpa school in the center of power, Tsongkhapa's views dominated Tibetan Buddhism until the 20th century. The

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According to Bhaviveka, this shared perception is possible because the perceived objects are mentally imputed (labeled) based on characteristic marks which distinguishes them from other objects.

1250:

Candrakīrti also rejected Bhāviveka's argument that autonomous arguments should be used in commentaries to clarify the original text, noting that Nāgārjuna himself, in his auto-commentary on the

2927:

Garfield, Jay L.; Thakchöe, Sonam (2011), "Identifying the Object of Negation and the Status of Conventional Truth: Why the dGag Bya Matters So Much to Tibetan Mādhyamikas", in Cowherds (ed.),

1436:

different understanding of emptiness and of conventional reality." Tsongkhapa was a powerful personality with a large following, but he too met with a strong resistance, especially within the

1417:, which concerns the "nature" of ultimate truth as empty of a self or essence, or as constituting an absolute reality which is "truly existing" and empty of any other, transitional phenomena. 1678:

argue that the Svātantrika approach is better for students who are not able to understand the more direct approach of Prāsaṅgika, but it nonetheless results in the same ultimate realization.

1669:) also hold the position that the distinction between these two schools is merely of a pedagogical nature. With regard to the view of the ultimate truth there is no difference between them. 1295:

in 787 CE, ordained the first monastics there, had Indian Buddhist texts brought to Tibet, and started the first translation project. He also advised the king to invite

1160:

was the primary philosophic viewpoint established there, which reigned superior until the 12th century, when the works of Candrakīrti were first translated into Tibetan.

1243:

was written in India in the 11th century, more than 300 years after his death. In the 12th century his works were translated in Tibetan, and became highly influential.

972:

is a doctrinal distinction made within Tibetan Buddhism between two stances regarding the use of logic and the meaning of conventional truth within the presentation of

1262:

not reject the use of logic, but it served to demarcate the limits of discursive thought. In the absence of any agreement between Mādhyamikas and substantialists,

1452:

in command of the temples in Tibet. This gave the Gelugpa school a strong political power, and the means to effectively ban the writings of Tsongkhapa's critics.

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completely from doing so. If one works with assertions, then that is a Svātantrika approach. Refraining from doing so is a Prāsangika approach. In this context

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to convince opponents of the Madhyamaka point of view, and the implications of the establishment of conventional existence 'according to characteristics'.

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Lama Tsongkhapa outline eight key points that differentiate the Prāsaṅgika from his opponents that, according to him, hold a Svātantrika view. They are:

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Candrakīrti's works were known in Tibet as early as the 8th century, but "specifically in connection with the logical tradition," when Candrakīrti's

1686:

The debate is also not strictly along lineage lines, since there are some non-Gelugpa's who prefer Je Tsongkhapa's points, while a notable Gelugpa,

1174:, a method of logical inquiry which deconstructs the opponents' argument in debate through the use of unwanted logical consequences. It arises from 1040:

Tsongkhapa, commenting on Candrakīrti, says that he "refute essential or intrinsic nature even conventionally." For Tsongkhapa, as well as for the

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However, many scholars will assert that the main difference is condensed in point 3: the use of autonomous syllogisms by the Svātantrikas and the

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was translated by Yeshe De (Jñanasutra) and some others. The Prāsangika-Svātantrika distinction was possibly invented by the Tibetan translator

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may establish it for the one who posits the syllogism, how can that person be certain that valid cognition establishes it for the other party?"

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Hopkins, Jeffrey (1994), "A Tibetan Perspective on the Nature of Spiritual Experience", in Buswell, Robert E. Jr.; Gimello, Robert M. (eds.),

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Candrakīrti's works had no influence on Indian and early Tibetan Madhayamaka, but started to rise to prominence in Tibet in the 12th century.

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While Tsongkhapa's view met with strong resistance after their introduction, his views came to dominate Tibet in the 17th century, with the

3511: 1126:(470 – 550 CE), a minor author in India, whom Tibetan tradition credits as the founder of the Prāsaṅgika "school," was an early adopter of 2592: 2242: 2124: 1721: 3338: 2062: 1303:

to Tibet, who participated in the so-called "council of Lhasa," which, according to Tibetan tradition, led to the defeat of the Chinese

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According to Dreyfus & McClintock, "many other Tibetan commentators have tended to downplay the significance of any differences."

1071:

revived alternate teachings, providing alternatives to Tsongkhapa's interpretation, and reintroducing Śāntarakṣita's nuances. For the

3376: 1120:(c. 150 – c. 250 CE), and his commentators. The Svātantrika–Prāsaṅgika distinction can be traced to the following three commentators: 3053: 2520: 2355: 5886: 5338: 3207: 2999: 3303:

Identifying the Object of Negation and the Status of Conventional Truth: Why the dGag Bya Matters So Much to Tibetan Mādhyamikas

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that reply to Bhavaviveka show that the subject is not established as appearing in common to the two parties in the debate."

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Dreyfus, Georges B.J.; McClintock, L. Sara (2015), "Introduction", in Dreyfus, Georges B.J.; McClintock, Sara L. (eds.),

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family, and put the 5th Dalai Lama in charge of Tibet. Seminal texts which were critical of Tsongkhapa's views, such as

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embrace autonomous arguments as important tools in their endeavors to establish the supremacy of the Madhyamaka view."

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implies an inherent existence at the conventional level, which is not in accord with the Madhyamaka point of view.

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government, after the military intervention of the Mongol lord Gusri Khan. He supported the Gelugpa's against the

1152:(725–788), who synthesized Madhyamaka, Yogācāra and Buddhist logic in a powerful and influential synthesis called 1055:(725–788), who synthesized Madhyamaka, Yogācāra and Buddhist logic in a powerful and influential synthesis called 5948: 5938: 3767: 1662: 1437: 1072: 865: 79: 5893: 5546: 5348: 5239: 5184: 3757: 2908: 1216:

forms are commonly appearing to both parties, "enjoy a certain existence 'according to their characteristics."

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existence. From there, it is possible to explain how these things are ultimately empty of inherent existence.

5863: 5561: 5244: 3536: 3369: 3321:. Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither. London: RoutledgeCurzon (2005) 6042: 5446: 5318: 5289: 4991: 5137: 5046: 4516: 4161: 3674: 3569: 1093: 903: 543: 4681: 1327:

When Buddhism was established in Tibet, the primary philosophic viewpoint established there was that of

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came to Tibet sometime before 767 CE. He oversaw the construction of the first Buddhist monastery at

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The Adornment of the Middle Way. Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham

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The Adornment of the Middle Way. Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham

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form as the subject. Why? Because it must be established as commonly appearing to both parties."

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was critical of Tsongkhapa and his views. One of Gorampa's most important and popular works is

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is a category of Madhyamaka viewpoints attributed primarily to the 6th-century Indian scholar

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Introduction to the Middle Way. Candrakirti's Madhyamakavatara; with commentary by Ju Mipham

3110:

Introduction to the Middle Way. Candrakirti's Madhyamakavatara; with commentary by Ju Mipham

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Introduction to the Middle Way. Candrakirti's Madhyamakavatara; with commentary by Ju Mipham

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Whether a Madhyamaka viewpoint would allow the necessary factual claims, or statements of

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In the 19th century the concurring Nyingma, Kagyu and Sakya schools joined forces in the

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Freedom from Extremes. Gorampa's "Distinguishing the View" and the Polemics of Emptiness

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Freedom from Extremes. Gorampa's "Distinguishing the View" and the Polemics of Emptiness

1873: 1588:, in an attempt to preserve their religious legacy against the dominant Gelugpa school. 1239:(c. 600 – c. 650 CE) had little impact during his lifetime. The first commentary on his 5826: 5731: 5573: 5536: 5531: 5461: 5411: 5358: 5353: 5224: 5219: 5214: 5204: 5189: 5174: 5169: 5108: 5088: 5051: 4976: 4781: 4482: 4406: 4284: 4226: 4067: 3967: 3895: 3870: 3516: 3446: 3291: 2866: 1136:(c. 500 – c. 578 CE), who was influenced by the developing Buddhist logic initiated by 875: 601: 560: 415: 381: 365: 5625: 1444:

Tsongkhapa's view became the dominant view in the beginning of the 17th century, when

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and consequentialist methods in his writings, although of a particularly limited form;

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Jinpa, Thupten (2006), "Negation, identyfying its object", in Leaman, Oliver (ed.),

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For Tsongkhapa, the Svātantrika–Prāsaṅgika distinction centers around the usage of

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The assertion of the existence of external objects on the same level as cognition;

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Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels

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Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels

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Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels

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The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?

2764: 2739: 2649: 2647: 2645: 2643: 2616: 2352:, p. Section "Mipham Rinpoche and the Prasangika-Svatantrika Distinction". 2132:(2nd ed.). Boston, Massachusetts: Shambhala Publications, Inc. p. 6. 1694: 1643: 1623: 1553:

The assertion that the grasping to the self of phenomena is a negative emotion;

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after Nyang Tingdzin Zangpo had encouraged the King to make the invitation.

1002:) syllogisms in the explanation of Madhyamaka. To have a common ground with 5831: 5816: 5786: 5736: 5726: 5568: 5363: 4856: 4691: 4569: 4357: 4352: 4179: 4050: 3925: 3386: 3283:

Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?

2920:

Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?

2707: 1866: 1813: 1543: 1536:

Rejection of autonomous syllogisms in order to establish the ultimate view;

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Paths to Liberation. The Marga and its Transformations in Buddhist Thought

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The 14th Dalai Lama, echoing sentiments from classical authorities like

1559:

The uncommon presentation of the three times (past, present and future).

1556:

The assertion that disintegration is an functioning (impermanent) thing;

1493:

of essentialist viewpoints to be the most valid method of demonstrating

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The great treatise on the stages of the path to enlightenment: Volume 3

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The great treatise on the stages of the path to enlightenment: Volume 3

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Lopez (1987), "Introduction; Chapter 2: Svatantrika and Prasangika",

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Tsongkhapa commented on this distinction, stating that "since with

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school, the differences with Bhavaviveka are of major importance.

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Padmakara Translation Group (2012), "Translator's Introduction",

3099:

Padmakara Translation Group (2005), "Translator's Introduction",

2981:

Padmakara Translation Group (2012), "Translator's Introduction",

2972:

Padmakara Translation Group (2005), "Translator's Introduction",

2091: 2089: 2087: 1770:

Tsongkhapa, presenting Bhavaviveka's argument: " we must use the

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principles, for such an argument was the major point in dispute.

1188:("consequence")—but ought to have set forth "autonomous" ( 1047:

Established by Lama Tsongkhapa, Candrakīrti's view replaced the

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The Birth of Prāsaṅgika: A Buddhist Movement in India and Tibet

761: 525: 460: 183: 178: 173: 94: 2508: 2496: 2442: 2430: 2084: 1448:(1582–1655) ended the civil war in central Tibet, putting the 1420: 1413:

A related doctrinal topic of profound disagreement is between

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to come to Tibet. He was also instrumental in the coming of

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Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition

3210:; 14th Dalai Lama; Berzin, Alexander (1997), "Session 10", 3002:; 14th Dalai Lama; Berzin, Alexander (1997), "Session 10", 2980: 2971: 2830:

Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition

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Dreyfus, Georges B. J.; McClintock, Sara L., eds. (2003).

2543:

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sfn error: no target: CITEREFPadmakara_Translation_Group (

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Dreyfus, Georges B.J.; McClintock, L. Sara, eds. (2003),

2018: 2006: 1972: 1017:'s critique of Bhāviveka, arguing for a sole reliance on 2333: 2331: 1690:, preferred and wrote about Ju Mipham's interpretation. 1347:, 8th–9th centuries), a student of Śāntarakṣita: 3314:( focuses on the debate between Tsongkhapa and Gorampa) 2763: 2572:, "It is important to situate Gelugpa scholasticism.". 2538: 2361: 2188: 2071: 1788: 1786: 1784: 1431:

Initially, this new distinction based on Candrakīrti's

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argumentation —hence the name "Prāsangika", from

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Moonshadows: Conventional Truth in Buddhist Philosophy

2929:

Moonshadows: Conventional Truth in Buddhist Philosophy

2836: 2110: 1885:

This is also related to Rangtong-Shentong the idea of

1515: 1059:. Śāntarakṣita established Buddhism in Tibet, and his 2328: 1322: 2737: 2170: 1781: 994:. Following the example of the influential logician 998:, Bhāviveka used autonomous syllogistic reasoning ( 2884:Unique Tenets of the Middle Way Consequence School 2239:, "Bhavaviveka objected in the opponent's mind.". 2917: 2898: 2689: 2677: 2557: 2448: 2436: 2272: 2095: 1524:Refutation, even at a conventional level, of the 6029: 2926: 2427:, "One is tempted after Chandrakirti's death.". 2123:Shantideva; Padmakara Translation Group (2011). 1571: 1398:, which were Sanskritized by modern scholars as 2601:, "When discussing the two a little further.". 2251:, "Turning to the question that they appear.". 1697:. The 14th Dalai Lama has published works like 1477:Tsongkhapa objected against Bhaviveka's use of 3132:Tibetan Madhyamaka (primary/secondary sources) 3370: 2637:, "For in Miphams'opinion severely flawed.". 2364:, "With regard to the role Indian Buddhism". 2074:, "Shantarakshita's importance Dharmakirti". 1759:Chandrakirti, as quoted by Tsongkhapa in the 949: 27:Doctrinal distinction within Tibetan Buddhism 4152:Basic points unifying Theravāda and Mahāyāna 1701:which seem to be influenced by the views of 1156:. He established Buddhism in Tibet, and his 3229:: CS1 maint: numeric names: authors list ( 3021:: CS1 maint: numeric names: authors list ( 2945:Hopkins, Jeffrey (1999), "Emptiness Yoga", 2802: 2784: 2514: 2502: 2490: 2322: 2024: 2012: 2000: 1985: 1954: 1421:Lama Tsongkhapa and Gelugpa's dominant view 3377: 3363: 3063: 3061: 2717:Panchen Lama, Dalai Lama & Berzin 1997 2702:Panchen Lama, Dalai Lama & Berzin 1997 1722:Lobsang Chökyi Gyaltsen (4th Panchen Lama) 956: 942: 2827: 2529:, "The brilliance ontological matters.". 2263:, "This division "concordant ultimate"". 3138:Cabezon, J. I.; Lobsang Dargyay (2007), 2837:Cabezon, J. I.; Lobsang Dargyay (2007), 1254:, also didn't use autonomous arguments. 1094:A Guide to the Bodhisattva's Way of Life 5339:Banishment of Buddhist monks from Nepal 3208:Khedrup Gelek Pelzang, 1st Panchen Lama 3058: 2962: 2944: 2935: 2541:, "Not surprisingly as late as 1975.". 14: 6030: 5542:List of Buddhist architecture in China 3266:Tibetan Madhyamaka (secondary sources) 3213:The Gelug/Kagyu Tradition of Mahamudra 3127:. Motilal Banarsidass. Delhi. (1986) 3005:The Gelug/Kagyu Tradition of Mahamudra 2881: 2337: 1755: 1753: 1699:The Gelug/Kagyu Tradition of Mahamudra 1638:), in which he argues for his view of 1355:-Madhyamaka," including Bhāviveka; and 3358: 3071:, Stanford Encyclopedia of Philosophy 2989: 2953: 2947:Kalachakra Tantra. Rite of Initiation 2872: 2848: 2176: 2039: 1550:comprehend the selfless of phenomena; 1317: 2613:, "And with regard no assertions.". 1533:Nonexistence of reflexive awareness; 1455: 1099: 3272:Cornu, Philippe (2001), "Nawoord", 2873:Cornu, Philippe (2001), "Nawoord", 2189:Shantarakshita & Ju Mipham 2005 1750: 1516:Tsongkhapa's Eight Difficult Points 1021:, "logic consequence," a method of 24: 5329:Silk Road transmission of Buddhism 3162:Shantarakshita; Ju Mipham (2005), 3078: 2867:10.1111/j.1540-6253.1981.tb00267.x 2111:Cabezon & Lobsang Dargyay 2007 1466:Prasaṅgika according to Tsongkhapa 1323:Divisions prior to the distinction 970:Svātantrika–Prāsaṅgika distinction 426:Svatantrika-Prasaṅgika distinction 25: 6059: 3332: 1203:(c. 500 – c. 578 CE) argued that 6010: 6000: 5999: 5557:Thai temple art and architecture 5302:Huichang persecution of Buddhism 3542:Iconography in Laos and Thailand 3408: 3395: 3385: 3241:Jang-Gya; Lopez, Donald (1987), 3054:Self-Voidness and Other Voidness 2956:Encyclopedia of Asian Philosophy 2666:Padmakara Translation Group 2005 2654:Padmakara Translation Group 2005 2635:Padmakara Translation Group 2005 2623:Padmakara Translation Group 2012 2611:Padmakara Translation Group 2005 2599:Padmakara Translation Group 2005 2587:Padmakara Translation Group 2005 2570:Padmakara Translation Group 2005 2527:Padmakara Translation Group 2005 2474:Padmakara Translation Group 2005 2425:Padmakara Translation Group 2005 2413:Padmakara Translation Group 2005 2398:Padmakara Translation Group 2005 2350:Padmakara Translation Group 2012 2308:Padmakara Translation Group 2005 2261:Padmakara Translation Group 2005 2249:Padmakara Translation Group 2005 2237:Padmakara Translation Group 2012 2225:Padmakara Translation Group 2012 2213:Padmakara Translation Group 2005 2201:Padmakara Translation Group 2005 2165:Padmakara Translation Group 2005 2057:Padmakara Translation Group 2005 1967:Padmakara Translation Group 2005 1940:Padmakara Translation Group 2005 1795:Tsongkhapa: "The passage of the 1592:'s commentary on Śāntarakṣita's 1479:autonomous syllogistic reasoning 1472:autonomous syllogistic reasoning 1205:autonomous syllogistic reasoning 1035:(1357–1419), the founder of the 51: 3409: 3164:The Adornment of the Middle Way 3150:Candrakirti; Ju Mipham (2012), 2769:The Adornment of the Middle Way 2454: 2116: 1911: 1901: 1891: 1879: 1859: 1849: 1839: 1829: 1819: 1806: 1495:emptiness of inherent existence 1270: 5547:Japanese Buddhist architecture 5349:Sinhalese Buddhist nationalism 4429:Seven Factors of Enlightenment 3620:Places where the Buddha stayed 1530:(or storehouse-consciousness); 1231: 1113:originated with the works of 13: 1: 5562:Tibetan Buddhist architecture 2855:Journal of Chinese Philosophy 2690:Dreyfus & McClintock 2003 2678:Dreyfus & McClintock 2003 2558:Dreyfus & McClintock 2003 2449:Dreyfus & McClintock 2015 2437:Dreyfus & McClintock 2015 2273:Dreyfus & McClintock 2015 2096:Dreyfus & McClintock 2015 1924: 1572:Alternate views and criticism 1390:(1055–1145), using the terms 5319:Buddhism and the Roman world 5295:Decline of Buddhism in India 5290:History of Buddhism in India 3390: Topics in 1717:, and Madyamaka-Prāsaṅgika. 1275:Born and educated in India, 1195: 7: 4517:Twenty-two vows of Ambedkar 4257: 3125:Madhyamaka Schools in India 2851:"The Roots of Zen Buddhism" 2807:, Oxford University Press, 2539:Padmakara Translation Group 2362:Padmakara Translation Group 2072:Padmakara Translation Group 1761:Lamrim Chenmo, Volume Three 1727: 1427:History of Tibetan Buddhism 1283:at the instigation of King 1170: 372: 10: 6064: 5467:The unanswerable questions 3312:, Oxford University Press 3190:, Snow Lion Publications, 2789:, Snow Lion Publications, 2725: 2126:The Way of the Bodhisattva 1681: 1579: 1459: 1424: 1103: 5995: 5947: 5862: 5777: 5552:Buddhist temples in Korea 5475: 5377: 5260: 4957: 4885: 4712: 4585: 4525: 4160: 4115:Chinese Esoteric Buddhism 4026: 4018:Three planes of existence 3966: 3811: 3703: 3633: 3625:Buddha in world religions 3487: 3432: 3404: 3290:Vose, Kevin Alan (2005), 2931:, Oxford University Press 2822:Secondary printed sources 2771:, Padmakara Translation, 1709:, and contain a blend of 1647: 1627: 1192:) syllogisms of his own. 5334:Persecution of Buddhists 4555:Four stages of awakening 3936:Three marks of existence 3522:Physical characteristics 3300:Jay L. Garfield (2011), 3296:, University of Virginia 3257:, Snow Lion Publications 3253:Brunhölzl, Karl (2004), 3245:, Snow Lion Publications 3178:(Shantarakshita/Nyingma) 3094:, Snow Lion Publications 2849:Cheng, Hsueh-Li (1981), 2832:, Snow Lion Publications 2828:Brunhölzl, Karl (2004), 1744: 1672: 1620:Distinguishing the Views 1609: 1362:-Madhyamaka," including 455:Practices and attainment 443:Pointing-out instruction 354:Three marks of existence 4697:Ten principal disciples 3580:(aunt, adoptive mother) 3123:della Santina, Peter. 3067:Gareth Sparham (2017), 2882:Cozort, Daniel (1989). 2732:Primary printed sources 1942:, p. 386, note 12. 1665:(following Rongtön and 1542:The assertion that the 1088:, says in a forward to 986:. Bhāviveka criticised 5407:Buddhism and democracy 4920:Tibetan Buddhist canon 4915:Chinese Buddhist canon 4147:Pre-sectarian Buddhism 4142:Early Buddhist schools 3243:A Study of Svatantrika 3092:A Study of Svatantrika 2990:Rizzi, Cesare (1988), 2903:. Simon and Schuster. 1279:(725–788) came to the 824:Tibetan Buddhist canon 5417:Eight Consciousnesses 3527:Life of Buddha in art 3285:, Wisdom Publications 3157:(Candrakirti/Nyingma) 2994:, Motilal Banarsidass 2963:Newland, Guy (1999), 2949:, Wisdom Publications 2940:, Motilal Banarsidass 1388:Pa tshab nyi ma grags 1208:their teachings, the 399:Dependent origination 5894:East Asian religions 5324:Buddhism in the West 4895:Early Buddhist texts 4510:Four Right Exertions 3976:Ten spiritual realms 3469:Noble Eightfold Path 3276:, KunchabPublicaties 2967:, KunchabPublicaties 2922:, Simon and Schuster 2886:(PhD dissertation). 2877:, KunchabPublicaties 2803:Tsonghkhapa (2006), 2785:Tsong Khapa (2002), 2767:; Ju Mipham (2005), 1565:reductio ad absurdum 1491:reductio ad absurdum 1181:reductio ad absurdum 1024:reductio ad absurdum 898:History and overview 297:Samding Dorje Phagmo 162:Second dissemination 6043:Buddhist philosophy 6017:Religion portal 5764:Temple of the Tooth 5643:Jaya Sri Maha Bodhi 4682:Upāsaka and Upāsikā 4175:Bodhipakkhiyādhammā 3958:Two truths doctrine 3778:Mahapajapati Gotamī 3578:Mahapajapati Gotamī 2748:Tharpa Publications 2692:, pp. 302–306. 2560:, pp. 324–325. 2517:, pp. 227–228. 2505:, pp. 224–267. 2003:, pp. 251–259. 1957:, pp. 251–257. 1734:Schools of Buddhism 1636:lta ba'i shan 'byed 1333:Yogācāra-Mādhyamaka 1158:Yogācāra-Mādhyamaka 1154:Yogācāra-Mādhyamaka 1106:Two truths doctrine 1084:, his holiness the 1061:Yogācāra-Mādhyamaka 1057:Yogācāra-Mādhyamaka 1049:Yogācāra-Mādhyamaka 1013:views are based on 685:Institutional roles 124:First dissemination 5939:Western philosophy 5537:Dzong architecture 5359:Vipassana movement 5354:Buddhist modernism 4782:Emperor Wen of Sui 4550:Pratyekabuddhayāna 4483:Threefold Training 4285:Vipassana movement 4001:Hungry Ghost realm 3821:Avidyā (Ignorance) 3768:Puṇṇa Mantānīputta 3517:Great Renunciation 3512:Eight Great Events 3394: 3052:Alexander Berzin, 2805:Ocean of Reasoning 2113:, p. 278 n.8. 1836:characteristics.'" 1614:The Sakya teacher 1318:Tibetan Madhyamaka 876:Tree of physiology 416:Four Tenets system 6025: 6024: 5663:Om mani padme hum 5369:Women in Buddhism 5285:Buddhist councils 5155:Western countries 4943:Madhyamakālaṃkāra 4704:Shaolin Monastery 4281:Samatha-vipassanā 3891:Pratītyasamutpāda 3695:Metteyya/Maitreya 3613: 3605: 3597: 3589: 3581: 3573: 3565: 3442:Four Noble Truths 3340:The Buddha Within 3118:Indian Madhyamaka 2814:978-0-19-514732-2 2757:978-0-948006-23-4 2656:, pp. 21–24. 2139:978-1-59030-388-7 1739:Rangtong-Shentong 1595:Madhyamakālaṃkāra 1489:Tsongkhapa holds 1456:Tsongkhapa's view 1415:Rangtong-Shentong 1252:Vigrahavyavartani 1100:Indian Madhyamaka 966: 965: 928:Index of articles 544:Major monasteries 502:Tantra techniques 421:Rangtong-Shentong 329:10th Panchen Lama 118:Key personalities 16:(Redirected from 6055: 6048:Tibetan Buddhism 6015: 6014: 6003: 6002: 5842:Sacred languages 5690:Maya Devi Temple 5653:Mahabodhi Temple 5457:Secular Buddhism 5422:Engaged Buddhism 4262: 4110:Tibetan Buddhism 4061:Vietnamese Thiền 3660:Mahāsthāmaprāpta 3611: 3603: 3595: 3587: 3579: 3571: 3563: 3412: 3411: 3399: 3389: 3379: 3372: 3365: 3356: 3355: 3342:by S. K. Hookham 3297: 3286: 3277: 3258: 3246: 3234: 3228: 3220: 3218: 3200: 3176: 3155: 3143: 3113: 3104: 3095: 3072: 3065: 3056: 3050: 3026: 3020: 3012: 3010: 3000:1st Panchen Lama 2995: 2986: 2977: 2968: 2959: 2950: 2941: 2932: 2923: 2914: 2895: 2878: 2869: 2842: 2833: 2817: 2799: 2781: 2760: 2720: 2714: 2705: 2699: 2693: 2687: 2681: 2675: 2669: 2663: 2657: 2651: 2638: 2632: 2626: 2620: 2614: 2608: 2602: 2596: 2590: 2584: 2573: 2567: 2561: 2555: 2549: 2548: 2536: 2530: 2524: 2518: 2515:Tsong Khapa 2002 2512: 2506: 2503:Tsong Khapa 2002 2500: 2494: 2491:Tsong Khapa 2002 2488: 2477: 2471: 2465: 2458: 2452: 2446: 2440: 2434: 2428: 2422: 2416: 2410: 2401: 2395: 2372: 2371: 2359: 2353: 2347: 2341: 2335: 2326: 2323:Tsong Khapa 2002 2320: 2311: 2305: 2276: 2270: 2264: 2258: 2252: 2246: 2240: 2234: 2228: 2222: 2216: 2210: 2204: 2198: 2192: 2191:, pp. 7–14. 2186: 2180: 2174: 2168: 2162: 2151: 2150: 2148: 2146: 2131: 2120: 2114: 2108: 2099: 2093: 2082: 2081: 2069: 2060: 2054: 2043: 2037: 2028: 2025:Tsong Khapa 2002 2022: 2016: 2013:Tsong Khapa 2002 2010: 2004: 2001:Tsong Khapa 2002 1998: 1989: 1986:Tsong Khapa 2002 1983: 1970: 1964: 1958: 1955:Tsong Khapa 2002 1952: 1943: 1937: 1919: 1915: 1909: 1905: 1899: 1895: 1889: 1883: 1877: 1863: 1857: 1853: 1847: 1843: 1837: 1833: 1827: 1823: 1817: 1810: 1804: 1790: 1779: 1757: 1649: 1629: 1241:Madhyamakāvatāra 1173: 1168:is derived from 958: 951: 944: 881:Festival thangka 375: 348:General Buddhist 55: 45: 44:Tibetan Buddhism 30: 29: 21: 6063: 6062: 6058: 6057: 6056: 6054: 6053: 6052: 6028: 6027: 6026: 6021: 6009: 5991: 5943: 5858: 5773: 5510:Ordination hall 5471: 5373: 5344:Buddhist crisis 5256: 4953: 4905:Mahayana sutras 4881: 4877:Thích Nhất Hạnh 4708: 4581: 4521: 4471:Bodhisattva vow 4156: 4022: 3962: 3921:Taṇhā (Craving) 3856:Five hindrances 3807: 3699: 3629: 3483: 3428: 3400: 3383: 3335: 3319:Phuntsho, Karma 3289: 3280: 3271: 3252: 3240: 3222: 3221: 3216: 3206: 3198: 3182: 3174: 3161: 3149: 3137: 3107: 3098: 3089: 3081: 3079:Further reading 3076: 3075: 3066: 3059: 3051: 3042: 3032: 3014: 3013: 3008: 2911: 2815: 2797: 2779: 2758: 2744:Ocean of Nectar 2728: 2723: 2715: 2708: 2700: 2696: 2688: 2684: 2676: 2672: 2664: 2660: 2652: 2641: 2633: 2629: 2621: 2617: 2609: 2605: 2597: 2593: 2585: 2576: 2568: 2564: 2556: 2552: 2542: 2537: 2533: 2525: 2521: 2513: 2509: 2501: 2497: 2489: 2480: 2472: 2468: 2459: 2455: 2447: 2443: 2435: 2431: 2423: 2419: 2411: 2404: 2396: 2375: 2365: 2360: 2356: 2348: 2344: 2336: 2329: 2321: 2314: 2306: 2279: 2275:, pp. 8–9. 2271: 2267: 2259: 2255: 2247: 2243: 2235: 2231: 2223: 2219: 2211: 2207: 2199: 2195: 2187: 2183: 2179:, pp. 4–5. 2175: 2171: 2163: 2154: 2144: 2142: 2140: 2129: 2121: 2117: 2109: 2102: 2094: 2085: 2075: 2070: 2063: 2055: 2046: 2038: 2031: 2023: 2019: 2011: 2007: 1999: 1992: 1984: 1973: 1965: 1961: 1953: 1946: 1938: 1931: 1927: 1922: 1916: 1912: 1906: 1902: 1896: 1892: 1884: 1880: 1864: 1860: 1854: 1850: 1844: 1840: 1834: 1830: 1824: 1820: 1814:epistemological 1811: 1807: 1801: 1800: 1794: 1793: 1791: 1782: 1769: 1768: 1765:valid cognition 1758: 1751: 1747: 1730: 1684: 1675: 1628:ལྟ་བའི་ཤན་འབྱེད 1612: 1582: 1574: 1548:Pratyekabuddhas 1518: 1502:Ganden Phodrang 1468: 1460:Main articles: 1458: 1429: 1423: 1325: 1320: 1273: 1234: 1198: 1108: 1102: 962: 933: 932: 899: 891: 890: 851: 841: 840: 831:Mahayana sutras 807: 797: 796: 752: 742: 741: 686: 678: 677: 546: 536: 535: 456: 448: 447: 344: 334: 333: 324:14th Dalai Lama 319:13th Dalai Lama 303: 292: 274: 256: 238: 221:Patrul Rinpoche 163: 125: 120: 110: 109: 65: 43: 28: 23: 22: 15: 12: 11: 5: 6061: 6051: 6050: 6045: 6040: 6023: 6022: 6020: 6019: 6007: 5996: 5993: 5992: 5990: 5989: 5984: 5979: 5974: 5969: 5964: 5959: 5953: 5951: 5945: 5944: 5942: 5941: 5936: 5931: 5926: 5921: 5916: 5911: 5906: 5901: 5896: 5891: 5890: 5889: 5884: 5874: 5868: 5866: 5860: 5859: 5857: 5856: 5855: 5854: 5849: 5839: 5834: 5829: 5824: 5819: 5814: 5809: 5804: 5799: 5794: 5789: 5783: 5781: 5775: 5774: 5772: 5771: 5766: 5761: 5760: 5759: 5754: 5749: 5744: 5739: 5729: 5724: 5719: 5714: 5709: 5708: 5707: 5702: 5697: 5692: 5687: 5677: 5672: 5667: 5666: 5665: 5655: 5650: 5645: 5640: 5639: 5638: 5633: 5628: 5623: 5618: 5608: 5603: 5598: 5593: 5588: 5583: 5578: 5577: 5576: 5574:Greco-Buddhist 5566: 5565: 5564: 5559: 5554: 5549: 5544: 5539: 5534: 5529: 5528: 5527: 5525:Burmese pagoda 5517: 5512: 5507: 5502: 5497: 5492: 5481: 5479: 5473: 5472: 5470: 5469: 5464: 5459: 5454: 5449: 5444: 5439: 5434: 5429: 5424: 5419: 5414: 5409: 5404: 5399: 5394: 5389: 5383: 5381: 5375: 5374: 5372: 5371: 5366: 5361: 5356: 5351: 5346: 5341: 5336: 5331: 5326: 5321: 5316: 5315: 5314: 5307:Greco-Buddhism 5304: 5299: 5298: 5297: 5287: 5282: 5277: 5272: 5266: 5264: 5258: 5257: 5255: 5254: 5253: 5252: 5247: 5242: 5240:United Kingdom 5237: 5232: 5227: 5222: 5217: 5212: 5207: 5202: 5197: 5192: 5187: 5185:Czech Republic 5182: 5177: 5172: 5167: 5162: 5152: 5151: 5150: 5145: 5135: 5134: 5133: 5123: 5122: 5121: 5116: 5106: 5101: 5096: 5091: 5086: 5081: 5076: 5075: 5074: 5064: 5059: 5049: 5044: 5039: 5034: 5029: 5024: 5019: 5014: 5009: 5004: 4999: 4994: 4989: 4984: 4979: 4974: 4969: 4963: 4961: 4955: 4954: 4952: 4951: 4949:Abhidharmadīpa 4946: 4939: 4934: 4929: 4922: 4917: 4912: 4907: 4902: 4897: 4891: 4889: 4883: 4882: 4880: 4879: 4874: 4869: 4867:B. R. Ambedkar 4864: 4859: 4854: 4849: 4844: 4839: 4834: 4829: 4824: 4819: 4814: 4809: 4804: 4799: 4794: 4789: 4787:Songtsen Gampo 4784: 4779: 4774: 4769: 4764: 4759: 4754: 4749: 4744: 4739: 4734: 4729: 4724: 4718: 4716: 4710: 4709: 4707: 4706: 4701: 4700: 4699: 4689: 4684: 4679: 4674: 4669: 4664: 4663: 4662: 4652: 4647: 4642: 4637: 4632: 4627: 4622: 4617: 4612: 4607: 4602: 4597: 4591: 4589: 4583: 4582: 4580: 4579: 4578: 4577: 4572: 4567: 4562: 4552: 4547: 4542: 4537: 4531: 4529: 4523: 4522: 4520: 4519: 4514: 4513: 4512: 4502: 4501: 4500: 4495: 4490: 4480: 4479: 4478: 4473: 4468: 4466:Eight precepts 4463: 4453: 4452: 4451: 4446: 4441: 4436: 4426: 4425: 4424: 4414: 4409: 4404: 4403: 4402: 4397: 4392: 4382: 4377: 4372: 4367: 4362: 4361: 4360: 4355: 4345: 4340: 4339: 4338: 4333: 4328: 4323: 4318: 4313: 4308: 4303: 4298: 4293: 4288: 4278: 4273: 4268: 4263: 4254: 4244: 4239: 4237:Five Strengths 4234: 4229: 4224: 4219: 4214: 4209: 4204: 4203: 4202: 4197: 4192: 4187: 4177: 4172: 4166: 4164: 4158: 4157: 4155: 4154: 4149: 4144: 4139: 4134: 4129: 4128: 4127: 4122: 4117: 4112: 4102: 4101: 4100: 4095: 4090: 4085: 4080: 4075: 4070: 4065: 4064: 4063: 4058: 4053: 4048: 4032: 4030: 4024: 4023: 4021: 4020: 4015: 4014: 4013: 4008: 4003: 3998: 3993: 3988: 3978: 3972: 3970: 3964: 3963: 3961: 3960: 3955: 3954: 3953: 3948: 3943: 3933: 3928: 3923: 3918: 3913: 3908: 3903: 3898: 3893: 3888: 3883: 3878: 3876:Mental factors 3873: 3868: 3863: 3858: 3853: 3848: 3843: 3838: 3833: 3828: 3823: 3817: 3815: 3809: 3808: 3806: 3805: 3800: 3795: 3790: 3785: 3780: 3775: 3770: 3765: 3760: 3755: 3750: 3745: 3740: 3735: 3730: 3728:Mahamoggallāna 3725: 3720: 3715: 3709: 3707: 3701: 3700: 3698: 3697: 3692: 3687: 3682: 3677: 3672: 3667: 3662: 3657: 3652: 3651: 3650: 3643:Avalokiteśvara 3639: 3637: 3631: 3630: 3628: 3627: 3622: 3617: 3616: 3615: 3607: 3599: 3591: 3583: 3575: 3567: 3554: 3549: 3544: 3539: 3534: 3529: 3524: 3519: 3514: 3509: 3504: 3499: 3493: 3491: 3485: 3484: 3482: 3481: 3476: 3471: 3466: 3465: 3464: 3459: 3454: 3444: 3438: 3436: 3430: 3429: 3427: 3426: 3421: 3416: 3405: 3402: 3401: 3382: 3381: 3374: 3367: 3359: 3353: 3352: 3334: 3333:External links 3331: 3330: 3329: 3316: 3298: 3287: 3278: 3268: 3267: 3263: 3262: 3250: 3238: 3204: 3196: 3180: 3172: 3159: 3147: 3134: 3133: 3129: 3128: 3120: 3119: 3115: 3114: 3105: 3096: 3086: 3085: 3080: 3077: 3074: 3073: 3057: 3039: 3038: 3037: 3036: 3031: 3030: 2996: 2987: 2978: 2969: 2960: 2951: 2942: 2933: 2924: 2915: 2909: 2896: 2879: 2870: 2861:(4): 451–478, 2846: 2834: 2824: 2823: 2819: 2818: 2813: 2800: 2795: 2782: 2777: 2765:Shantarakshita 2761: 2756: 2740:Kelsang Gyatso 2734: 2733: 2729: 2727: 2724: 2722: 2721: 2719:, p. 235. 2706: 2694: 2682: 2680:, p. 302. 2670: 2658: 2639: 2627: 2615: 2603: 2591: 2589:, p. , n. 2574: 2562: 2550: 2531: 2519: 2507: 2495: 2493:, p. 254. 2478: 2466: 2453: 2441: 2429: 2417: 2402: 2400:, p. , t. 2373: 2354: 2342: 2340:, p. 239. 2327: 2325:, p. 227. 2312: 2310:, p. , c. 2277: 2265: 2253: 2241: 2229: 2217: 2215:, p. , b. 2205: 2193: 2181: 2169: 2167:, p. , m. 2152: 2138: 2115: 2100: 2083: 2061: 2059:, p. , a. 2044: 2029: 2027:, p. 274. 2017: 2015:, p. 255. 2005: 1990: 1988:, p. 253. 1971: 1959: 1944: 1928: 1926: 1923: 1921: 1920: 1910: 1900: 1890: 1878: 1867:Chandrakırti’s 1858: 1848: 1838: 1828: 1818: 1805: 1780: 1748: 1746: 1743: 1742: 1741: 1736: 1729: 1726: 1711:Tantric theory 1695:5th Dalai Lama 1688:Gendün Chöphel 1683: 1680: 1674: 1671: 1611: 1608: 1581: 1578: 1573: 1570: 1561: 1560: 1557: 1554: 1551: 1540: 1537: 1534: 1531: 1517: 1514: 1457: 1454: 1450:5th Dalai Lama 1422: 1419: 1384:Yuktishashtika 1376: 1375: 1356: 1324: 1321: 1319: 1316: 1285:Trisong Detsen 1281:Tibetan Empire 1272: 1269: 1233: 1230: 1197: 1194: 1162: 1161: 1147: 1141: 1131: 1121: 1101: 1098: 964: 963: 961: 960: 953: 946: 938: 935: 934: 931: 930: 924: 923: 918: 912: 911: 906: 900: 897: 896: 893: 892: 889: 888: 883: 878: 873: 868: 866:Wall paintings 863: 858: 852: 847: 846: 843: 842: 839: 838: 836:Nyingma Gyubum 833: 827: 826: 820: 819: 814: 808: 803: 802: 799: 798: 795: 794: 789: 784: 779: 774: 769: 767:Galdan Namchot 764: 759: 757:Chotrul Duchen 753: 748: 747: 744: 743: 740: 739: 738: 737: 727: 722: 716: 715: 710: 705: 699: 698: 693: 687: 684: 683: 680: 679: 676: 675: 670: 665: 659: 658: 653: 648: 643: 637: 636: 631: 626: 621: 615: 614: 609: 604: 598: 597: 592: 587: 581: 580: 575: 570: 564: 563: 558: 553: 547: 542: 541: 538: 537: 534: 533: 528: 522: 521: 516: 511: 505: 504: 499: 493: 492: 487: 481: 480: 478:Avalokiteśvara 475: 469: 468: 463: 457: 454: 453: 450: 449: 446: 445: 440: 434: 433: 429: 428: 423: 418: 412: 411: 407: 406: 401: 395: 394: 389: 384: 378: 377: 368: 363: 357: 356: 350: 349: 345: 340: 339: 336: 335: 332: 331: 326: 321: 316: 314:5th Dalai Lama 311: 305: 304: 294: 293: 288: 287: 282: 276: 275: 270: 269: 264: 258: 257: 252: 251: 249:Rangjung Dorje 246: 240: 239: 234: 233: 228: 223: 218: 213: 208: 202: 201: 197: 196: 191: 186: 181: 176: 171: 165: 164: 159: 158: 153: 151:Trisong Detsen 148: 146:Songtsen Gampo 143: 138: 133: 127: 126: 121: 116: 115: 112: 111: 108: 107: 102: 97: 92: 87: 82: 77: 72: 66: 61: 60: 57: 56: 48: 47: 39: 38: 26: 9: 6: 4: 3: 2: 6060: 6049: 6046: 6044: 6041: 6039: 6036: 6035: 6033: 6018: 6013: 6008: 6006: 5998: 5997: 5994: 5988: 5985: 5983: 5980: 5978: 5975: 5973: 5970: 5968: 5965: 5963: 5960: 5958: 5955: 5954: 5952: 5950: 5946: 5940: 5937: 5935: 5932: 5930: 5927: 5925: 5922: 5920: 5917: 5915: 5912: 5910: 5907: 5905: 5902: 5900: 5897: 5895: 5892: 5888: 5885: 5883: 5880: 5879: 5878: 5875: 5873: 5870: 5869: 5867: 5865: 5861: 5853: 5850: 5848: 5845: 5844: 5843: 5840: 5838: 5835: 5833: 5830: 5828: 5825: 5823: 5820: 5818: 5815: 5813: 5810: 5808: 5805: 5803: 5800: 5798: 5795: 5793: 5790: 5788: 5785: 5784: 5782: 5780: 5779:Miscellaneous 5776: 5770: 5769:Vegetarianism 5767: 5765: 5762: 5758: 5755: 5753: 5750: 5748: 5745: 5743: 5740: 5738: 5735: 5734: 5733: 5730: 5728: 5725: 5723: 5720: 5718: 5715: 5713: 5710: 5706: 5703: 5701: 5698: 5696: 5693: 5691: 5688: 5686: 5683: 5682: 5681: 5678: 5676: 5673: 5671: 5668: 5664: 5661: 5660: 5659: 5656: 5654: 5651: 5649: 5646: 5644: 5641: 5637: 5634: 5632: 5629: 5627: 5624: 5622: 5619: 5617: 5614: 5613: 5612: 5609: 5607: 5604: 5602: 5599: 5597: 5594: 5592: 5591:Buddha in art 5589: 5587: 5584: 5582: 5579: 5575: 5572: 5571: 5570: 5567: 5563: 5560: 5558: 5555: 5553: 5550: 5548: 5545: 5543: 5540: 5538: 5535: 5533: 5530: 5526: 5523: 5522: 5521: 5518: 5516: 5513: 5511: 5508: 5506: 5503: 5501: 5498: 5496: 5493: 5491: 5488: 5487: 5486: 5483: 5482: 5480: 5478: 5474: 5468: 5465: 5463: 5460: 5458: 5455: 5453: 5450: 5448: 5445: 5443: 5440: 5438: 5435: 5433: 5430: 5428: 5425: 5423: 5420: 5418: 5415: 5413: 5410: 5408: 5405: 5403: 5400: 5398: 5395: 5393: 5390: 5388: 5385: 5384: 5382: 5380: 5376: 5370: 5367: 5365: 5362: 5360: 5357: 5355: 5352: 5350: 5347: 5345: 5342: 5340: 5337: 5335: 5332: 5330: 5327: 5325: 5322: 5320: 5317: 5313: 5310: 5309: 5308: 5305: 5303: 5300: 5296: 5293: 5292: 5291: 5288: 5286: 5283: 5281: 5278: 5276: 5273: 5271: 5268: 5267: 5265: 5263: 5259: 5251: 5248: 5246: 5245:United States 5243: 5241: 5238: 5236: 5233: 5231: 5228: 5226: 5223: 5221: 5218: 5216: 5213: 5211: 5208: 5206: 5203: 5201: 5198: 5196: 5193: 5191: 5188: 5186: 5183: 5181: 5178: 5176: 5173: 5171: 5168: 5166: 5163: 5161: 5158: 5157: 5156: 5153: 5149: 5146: 5144: 5141: 5140: 5139: 5136: 5132: 5129: 5128: 5127: 5124: 5120: 5117: 5115: 5112: 5111: 5110: 5107: 5105: 5102: 5100: 5097: 5095: 5092: 5090: 5087: 5085: 5082: 5080: 5077: 5072: 5068: 5065: 5063: 5060: 5058: 5055: 5054: 5053: 5050: 5048: 5045: 5043: 5040: 5038: 5035: 5033: 5030: 5028: 5025: 5023: 5020: 5018: 5015: 5013: 5010: 5008: 5005: 5003: 5000: 4998: 4995: 4993: 4990: 4988: 4985: 4983: 4980: 4978: 4975: 4973: 4970: 4968: 4965: 4964: 4962: 4960: 4956: 4950: 4947: 4945: 4944: 4940: 4938: 4935: 4933: 4930: 4928: 4927: 4923: 4921: 4918: 4916: 4913: 4911: 4908: 4906: 4903: 4901: 4898: 4896: 4893: 4892: 4890: 4888: 4884: 4878: 4875: 4873: 4870: 4868: 4865: 4863: 4860: 4858: 4855: 4853: 4850: 4848: 4845: 4843: 4840: 4838: 4835: 4833: 4830: 4828: 4825: 4823: 4820: 4818: 4815: 4813: 4810: 4808: 4805: 4803: 4802:Padmasambhava 4800: 4798: 4795: 4793: 4790: 4788: 4785: 4783: 4780: 4778: 4775: 4773: 4770: 4768: 4765: 4763: 4760: 4758: 4755: 4753: 4750: 4748: 4745: 4743: 4740: 4738: 4735: 4733: 4730: 4728: 4725: 4723: 4720: 4719: 4717: 4715: 4714:Major figures 4711: 4705: 4702: 4698: 4695: 4694: 4693: 4690: 4688: 4685: 4683: 4680: 4678: 4675: 4673: 4670: 4668: 4665: 4661: 4660:Western tulku 4658: 4657: 4656: 4653: 4651: 4648: 4646: 4643: 4641: 4638: 4636: 4633: 4631: 4628: 4626: 4623: 4621: 4618: 4616: 4613: 4611: 4608: 4606: 4603: 4601: 4598: 4596: 4593: 4592: 4590: 4588: 4584: 4576: 4573: 4571: 4568: 4566: 4563: 4561: 4558: 4557: 4556: 4553: 4551: 4548: 4546: 4543: 4541: 4538: 4536: 4533: 4532: 4530: 4528: 4524: 4518: 4515: 4511: 4508: 4507: 4506: 4503: 4499: 4496: 4494: 4491: 4489: 4486: 4485: 4484: 4481: 4477: 4474: 4472: 4469: 4467: 4464: 4462: 4461:Five precepts 4459: 4458: 4457: 4454: 4450: 4447: 4445: 4442: 4440: 4439:Dhamma vicaya 4437: 4435: 4432: 4431: 4430: 4427: 4423: 4420: 4419: 4418: 4415: 4413: 4410: 4408: 4405: 4401: 4398: 4396: 4393: 4391: 4388: 4387: 4386: 4383: 4381: 4378: 4376: 4373: 4371: 4368: 4366: 4363: 4359: 4356: 4354: 4351: 4350: 4349: 4346: 4344: 4341: 4337: 4334: 4332: 4329: 4327: 4324: 4322: 4319: 4317: 4314: 4312: 4309: 4307: 4304: 4302: 4299: 4297: 4294: 4292: 4289: 4286: 4282: 4279: 4277: 4274: 4272: 4269: 4267: 4264: 4261: 4260: 4255: 4253: 4250: 4249: 4248: 4245: 4243: 4240: 4238: 4235: 4233: 4230: 4228: 4225: 4223: 4220: 4218: 4215: 4213: 4210: 4208: 4207:Buddhābhiṣeka 4205: 4201: 4198: 4196: 4193: 4191: 4188: 4186: 4183: 4182: 4181: 4178: 4176: 4173: 4171: 4168: 4167: 4165: 4163: 4159: 4153: 4150: 4148: 4145: 4143: 4140: 4138: 4135: 4133: 4130: 4126: 4123: 4121: 4118: 4116: 4113: 4111: 4108: 4107: 4106: 4103: 4099: 4096: 4094: 4091: 4089: 4086: 4084: 4081: 4079: 4076: 4074: 4071: 4069: 4066: 4062: 4059: 4057: 4054: 4052: 4049: 4047: 4044: 4043: 4042: 4039: 4038: 4037: 4034: 4033: 4031: 4029: 4025: 4019: 4016: 4012: 4009: 4007: 4004: 4002: 3999: 3997: 3994: 3992: 3989: 3987: 3984: 3983: 3982: 3979: 3977: 3974: 3973: 3971: 3969: 3965: 3959: 3956: 3952: 3949: 3947: 3944: 3942: 3939: 3938: 3937: 3934: 3932: 3929: 3927: 3924: 3922: 3919: 3917: 3914: 3912: 3909: 3907: 3904: 3902: 3899: 3897: 3894: 3892: 3889: 3887: 3884: 3882: 3879: 3877: 3874: 3872: 3869: 3867: 3864: 3862: 3859: 3857: 3854: 3852: 3851:Enlightenment 3849: 3847: 3844: 3842: 3841:Dhamma theory 3839: 3837: 3836:Buddha-nature 3834: 3832: 3829: 3827: 3824: 3822: 3819: 3818: 3816: 3814: 3810: 3804: 3801: 3799: 3796: 3794: 3791: 3789: 3786: 3784: 3781: 3779: 3776: 3774: 3771: 3769: 3766: 3764: 3761: 3759: 3756: 3754: 3751: 3749: 3746: 3744: 3741: 3739: 3736: 3734: 3731: 3729: 3726: 3724: 3721: 3719: 3716: 3714: 3711: 3710: 3708: 3706: 3702: 3696: 3693: 3691: 3688: 3686: 3683: 3681: 3678: 3676: 3675:Samantabhadra 3673: 3671: 3668: 3666: 3663: 3661: 3658: 3656: 3653: 3649: 3646: 3645: 3644: 3641: 3640: 3638: 3636: 3632: 3626: 3623: 3621: 3618: 3614: 3608: 3606: 3600: 3598: 3592: 3590: 3584: 3582: 3576: 3574: 3568: 3566: 3560: 3559: 3558: 3555: 3553: 3550: 3548: 3545: 3543: 3540: 3538: 3535: 3533: 3530: 3528: 3525: 3523: 3520: 3518: 3515: 3513: 3510: 3508: 3505: 3503: 3500: 3498: 3495: 3494: 3492: 3490: 3486: 3480: 3477: 3475: 3472: 3470: 3467: 3463: 3460: 3458: 3455: 3453: 3450: 3449: 3448: 3445: 3443: 3440: 3439: 3437: 3435: 3431: 3425: 3422: 3420: 3417: 3415: 3407: 3406: 3403: 3398: 3393: 3388: 3380: 3375: 3373: 3368: 3366: 3361: 3360: 3357: 3351: 3347: 3343: 3341: 3337: 3336: 3328: 3327:0-415-35252-5 3324: 3320: 3317: 3315: 3311: 3310: 3305: 3304: 3299: 3295: 3294: 3288: 3284: 3279: 3275: 3270: 3269: 3265: 3264: 3261: 3256: 3251: 3249: 3244: 3239: 3237: 3232: 3226: 3215: 3214: 3209: 3205: 3203: 3199: 3197:1-55939-166-9 3193: 3189: 3185: 3181: 3179: 3175: 3173:1-59030-241-9 3169: 3166:, Shambhala, 3165: 3160: 3158: 3153: 3148: 3146: 3141: 3136: 3135: 3131: 3130: 3126: 3122: 3121: 3117: 3116: 3111: 3106: 3102: 3097: 3093: 3088: 3087: 3083: 3082: 3070: 3064: 3062: 3055: 3049: 3047: 3045: 3040: 3034: 3033: 3029: 3024: 3018: 3007: 3006: 3001: 2997: 2993: 2988: 2984: 2979: 2975: 2970: 2966: 2961: 2957: 2952: 2948: 2943: 2939: 2934: 2930: 2925: 2921: 2916: 2912: 2906: 2902: 2897: 2893: 2889: 2885: 2880: 2876: 2871: 2868: 2864: 2860: 2856: 2852: 2847: 2845: 2840: 2835: 2831: 2826: 2825: 2821: 2820: 2816: 2810: 2806: 2801: 2798: 2796:1-55939-166-9 2792: 2788: 2783: 2780: 2778:1-59030-241-9 2774: 2770: 2766: 2762: 2759: 2753: 2749: 2745: 2741: 2736: 2735: 2731: 2730: 2718: 2713: 2711: 2703: 2698: 2691: 2686: 2679: 2674: 2668:, p. 23. 2667: 2662: 2655: 2650: 2648: 2646: 2644: 2636: 2631: 2624: 2619: 2612: 2607: 2600: 2595: 2588: 2583: 2581: 2579: 2571: 2566: 2559: 2554: 2546: 2540: 2535: 2528: 2523: 2516: 2511: 2504: 2499: 2492: 2487: 2485: 2483: 2475: 2470: 2464:Vol. 3 p. 116 2463: 2462:Lamrim Chenmo 2457: 2450: 2445: 2438: 2433: 2426: 2421: 2414: 2409: 2407: 2399: 2394: 2392: 2390: 2388: 2386: 2384: 2382: 2380: 2378: 2369: 2363: 2358: 2351: 2346: 2339: 2334: 2332: 2324: 2319: 2317: 2309: 2304: 2302: 2300: 2298: 2296: 2294: 2292: 2290: 2288: 2286: 2284: 2282: 2274: 2269: 2262: 2257: 2250: 2245: 2238: 2233: 2226: 2221: 2214: 2209: 2202: 2197: 2190: 2185: 2178: 2173: 2166: 2161: 2159: 2157: 2141: 2135: 2128: 2127: 2119: 2112: 2107: 2105: 2097: 2092: 2090: 2088: 2079: 2073: 2068: 2066: 2058: 2053: 2051: 2049: 2041: 2036: 2034: 2026: 2021: 2014: 2009: 2002: 1997: 1995: 1987: 1982: 1980: 1978: 1976: 1968: 1963: 1956: 1951: 1949: 1941: 1936: 1934: 1929: 1914: 1904: 1894: 1888: 1887:Buddha Nature 1882: 1875: 1871: 1868: 1862: 1852: 1842: 1832: 1822: 1815: 1809: 1798: 1789: 1787: 1785: 1777: 1773: 1766: 1762: 1756: 1754: 1749: 1740: 1737: 1735: 1732: 1731: 1725: 1723: 1718: 1716: 1712: 1708: 1707:Padmasambhava 1704: 1700: 1696: 1691: 1689: 1679: 1670: 1668: 1664: 1659: 1657: 1653: 1645: 1641: 1637: 1633: 1625: 1621: 1617: 1607: 1603: 1599: 1597: 1596: 1591: 1587: 1586:Rimé movement 1577: 1569: 1566: 1558: 1555: 1552: 1549: 1545: 1541: 1538: 1535: 1532: 1529: 1528: 1523: 1522: 1521: 1513: 1511: 1507: 1503: 1498: 1496: 1492: 1487: 1483: 1480: 1475: 1473: 1467: 1463: 1462:Je Tsongkhapa 1453: 1451: 1447: 1442: 1439: 1434: 1428: 1418: 1416: 1411: 1407: 1405: 1401: 1397: 1396:Thal 'gyur ba 1393: 1392:Rang rgyud pa 1389: 1385: 1380: 1373: 1369: 1365: 1361: 1357: 1354: 1350: 1349: 1348: 1346: 1342: 1338: 1334: 1330: 1315: 1312: 1310: 1306: 1302: 1298: 1297:Padmasambhava 1294: 1290: 1286: 1282: 1278: 1268: 1265: 1259: 1255: 1253: 1248: 1244: 1242: 1238: 1229: 1225: 1221: 1217: 1215: 1211: 1206: 1202: 1193: 1191: 1187: 1183: 1182: 1177: 1172: 1167: 1159: 1155: 1151: 1148: 1145: 1142: 1139: 1135: 1132: 1129: 1125: 1122: 1119: 1116: 1115: 1114: 1112: 1107: 1097: 1095: 1091: 1087: 1083: 1082:Tenzin Gyatso 1078: 1074: 1070: 1069:Rimé movement 1065: 1062: 1058: 1054: 1050: 1045: 1043: 1038: 1034: 1029: 1026: 1025: 1020: 1016: 1012: 1008: 1005: 1001: 997: 993: 989: 985: 981: 977: 975: 971: 959: 954: 952: 947: 945: 940: 939: 937: 936: 929: 926: 925: 922: 919: 917: 914: 913: 910: 907: 905: 902: 901: 895: 894: 887: 884: 882: 879: 877: 874: 872: 869: 867: 864: 862: 859: 857: 854: 853: 850: 845: 844: 837: 834: 832: 829: 828: 825: 822: 821: 818: 815: 813: 810: 809: 806: 801: 800: 793: 790: 788: 785: 783: 780: 778: 775: 773: 770: 768: 765: 763: 760: 758: 755: 754: 751: 746: 745: 736: 735:Western tulku 733: 732: 731: 728: 726: 723: 721: 718: 717: 714: 711: 709: 706: 704: 701: 700: 697: 694: 692: 689: 688: 682: 681: 674: 671: 669: 666: 664: 661: 660: 657: 654: 652: 649: 647: 644: 642: 639: 638: 635: 632: 630: 627: 625: 622: 620: 617: 616: 613: 610: 608: 605: 603: 600: 599: 596: 593: 591: 588: 586: 583: 582: 579: 576: 574: 571: 569: 566: 565: 562: 559: 557: 554: 552: 549: 548: 545: 540: 539: 532: 529: 527: 524: 523: 520: 517: 515: 512: 510: 507: 506: 503: 500: 498: 495: 494: 491: 488: 486: 483: 482: 479: 476: 474: 471: 470: 467: 464: 462: 459: 458: 452: 451: 444: 441: 439: 436: 435: 431: 430: 427: 424: 422: 419: 417: 414: 413: 409: 408: 405: 402: 400: 397: 396: 393: 390: 388: 385: 383: 380: 379: 376: 374: 369: 367: 364: 362: 359: 358: 355: 352: 351: 347: 346: 343: 338: 337: 330: 327: 325: 322: 320: 317: 315: 312: 310: 309:Je Tsongkhapa 307: 306: 301: 300: 299: 298: 290: 289: 286: 283: 281: 280:Sakya Pandita 278: 277: 272: 271: 268: 265: 263: 260: 259: 254: 253: 250: 247: 245: 242: 241: 236: 235: 232: 229: 227: 226:Dudjom Lingpa 224: 222: 219: 217: 214: 212: 209: 207: 206:Yeshe Tsogyal 204: 203: 199: 198: 195: 192: 190: 187: 185: 182: 180: 177: 175: 172: 170: 167: 166: 161: 160: 157: 154: 152: 149: 147: 144: 142: 139: 137: 134: 132: 131:Padmasambhāva 129: 128: 123: 122: 119: 114: 113: 106: 103: 101: 98: 96: 93: 91: 88: 86: 83: 81: 78: 76: 73: 71: 68: 67: 64: 59: 58: 54: 50: 49: 46: 41: 40: 36: 32: 31: 19: 5957:Bodhisattvas 5877:Christianity 5872:Baháʼí Faith 5737:Dharmachakra 5727:Prayer wheel 5717:Prayer beads 5485:Architecture 5364:969 Movement 5148:Saudi Arabia 5126:Central Asia 5119:South Africa 4941: 4924: 4857:Panchen Lama 4762:Buddhapālita 4358:Satipatthana 4353:Mindful Yoga 4266:Recollection 4180:Brahmavihara 4051:Japanese Zen 4046:Chinese Chan 4006:Animal realm 3813:Key concepts 3635:Bodhisattvas 3447:Three Jewels 3339: 3313: 3308: 3302: 3292: 3282: 3273: 3259: 3254: 3247: 3242: 3235: 3212: 3201: 3187: 3177: 3163: 3156: 3151: 3144: 3139: 3124: 3109: 3100: 3091: 3084:Introduction 3027: 3004: 2991: 2982: 2973: 2964: 2955: 2946: 2937: 2928: 2919: 2900: 2883: 2874: 2858: 2854: 2843: 2838: 2829: 2804: 2786: 2768: 2743: 2697: 2685: 2673: 2661: 2630: 2618: 2606: 2594: 2565: 2553: 2534: 2522: 2510: 2498: 2469: 2461: 2460:Tsongkhapa, 2456: 2451:, p. 2. 2444: 2439:, p. 3. 2432: 2420: 2357: 2345: 2268: 2256: 2244: 2232: 2220: 2208: 2196: 2184: 2172: 2143:. Retrieved 2125: 2118: 2098:, p. 4. 2020: 2008: 1962: 1913: 1903: 1893: 1881: 1874:Prasannapada 1869: 1861: 1856:substratum." 1851: 1841: 1831: 1821: 1808: 1796: 1775: 1771: 1760: 1719: 1703:Śāntarakṣita 1698: 1692: 1685: 1676: 1660: 1655: 1635: 1619: 1613: 1604: 1600: 1593: 1583: 1575: 1564: 1562: 1527:ālāyavijñāna 1526: 1519: 1499: 1488: 1484: 1476: 1469: 1443: 1433:Prasannapada 1432: 1430: 1412: 1408: 1403: 1399: 1395: 1391: 1383: 1381: 1377: 1364:Śāntarakṣita 1344: 1332: 1329:Śāntarakṣita 1326: 1313: 1289:Śāntarakṣita 1277:Śāntarakṣita 1274: 1271:Śāntarakṣita 1263: 1260: 1256: 1251: 1249: 1245: 1240: 1235: 1226: 1222: 1218: 1213: 1209: 1199: 1189: 1185: 1179: 1165: 1163: 1157: 1153: 1150:Śāntarakṣita 1124:Buddhapālita 1109: 1066: 1060: 1056: 1053:Śāntarakṣita 1051:approach of 1048: 1046: 1030: 1022: 1018: 1010: 1009: 1004:essentialist 999: 988:Buddhapalita 979: 978: 969: 967: 871:Ashtamangala 856:Sand mandala 696:Panchen Lama 663:Tashi Lhunpo 295: 216:Jigme Lingpa 136:Śāntarakṣita 5802:Dharma talk 5631:Asalha Puja 5427:Eschatology 5230:Switzerland 5210:New Zealand 5138:Middle East 5047:Philippines 4967:Afghanistan 4772:Bodhidharma 4757:Buddhaghosa 4677:Householder 4587:Monasticism 4540:Bodhisattva 4395:Prostration 4348:Mindfulness 4276:Anapanasati 4259:Kammaṭṭhāna 4056:Korean Seon 3996:Asura realm 3991:Human realm 3931:Ten Fetters 3886:Parinirvana 3788:Uppalavanna 3753:Mahākaccana 3738:Mahākassapa 3670:Kṣitigarbha 3665:Ākāśagarbha 3562:Suddhodāna 3507:Four sights 3434:Foundations 3219:, Shambhala 3184:Tsong Khapa 3154:, Shambhala 3112:, Shambhala 3103:, Shambhala 3035:Web-sources 3011:, Shambhala 2992:Candrakīrti 2985:, Shambhala 2976:, Shambhala 2958:, Routledge 2625:, Note 107. 2476:, p. . 2338:Cozort 1989 2042:, p. . 1969:, p. . 1870:Clear Words 1797:Clear Words 1715:Chittamātra 1661:Mainstream 1400:Svātantrika 1353:Sautrāntika 1345:ye shes sde 1237:Candrakīrti 1232:Candrakīrti 1212:objects or 1176:Bhāvaviveka 1144:Candrakīrti 1128:syllogistic 1042:Karma Kagyu 1015:Candrakīrti 980:Svātantrika 590:Mindrolling 387:Bodhisattva 189:Sukhasiddhi 179:Abhayakirti 6038:Madhyamaka 6032:Categories 5919:Psychology 5899:Gnosticism 5887:Comparison 5882:Influences 5864:Comparison 5747:Bhavacakra 5705:Kushinagar 5680:Pilgrimage 5626:Māgha Pūjā 5581:Bodhi Tree 5397:Buddhology 5387:Abhidharma 5379:Philosophy 5312:Menander I 5180:Costa Rica 5131:Uzbekistan 4972:Bangladesh 4926:Dhammapada 4910:Pali Canon 4872:Ajahn Chah 4852:Dalai Lama 4752:Kumārajīva 4747:Vasubandhu 4722:The Buddha 4630:Zen master 4565:Sakadagami 4545:Buddhahood 4476:Pratimokṣa 4291:Shikantaza 4247:Meditation 4222:Deity yoga 4093:Madhyamaka 3986:Deva realm 3881:Mindstream 3831:Bodhicitta 3743:Aṅgulimāla 3610:Devadatta 3586:Yaśodharā 3489:The Buddha 3479:Middle Way 3069:Tsongkhapa 2910:0861713249 2892:1195442831 2177:Rizzi 1988 2145:26 January 2040:Cornu 2001 1925:References 1656:spros bral 1648:སྤྲོས་བྲལ་ 1640:Madhyamaka 1446:Gusri Khan 1425:See also: 1404:Prāsaṅgika 1372:Haribhadra 1368:Kamalaśīla 1337:Jñanasutra 1301:Kamalaśīla 1166:Prāsaṅgika 1111:Madhyamaka 1104:See also: 1090:Shantideva 1086:Dalai Lama 1033:Tsongkhapa 1011:Prāsaṅgika 974:Madhyamaka 886:Mani stone 691:Dalai Lama 531:Buddhahood 519:Dream yoga 509:Deity yoga 485:Meditation 473:Bodhicitta 211:Longchenpa 141:Kamalaśīla 18:Prasangika 5987:Festivals 5967:Buddhists 5929:Theosophy 5732:Symbolism 5722:Hama yumi 5695:Bodh Gaya 5462:Socialism 5437:Evolution 5412:Economics 5250:Venezuela 5165:Australia 5160:Argentina 5084:Sri Lanka 5079:Singapore 4997:Indonesia 4959:Countries 4900:Tripiṭaka 4862:Ajahn Mun 4737:Nagarjuna 4732:Aśvaghoṣa 4615:Anagārika 4610:Śrāmaṇerī 4605:Śrāmaṇera 4600:Bhikkhunī 4560:Sotāpanna 4449:Passaddhi 4390:Offerings 4365:Nekkhamma 4242:Iddhipada 4162:Practices 4132:Theravada 4105:Vajrayana 4098:Yogachara 4068:Pure Land 3981:Six Paths 3968:Cosmology 3748:Anuruddha 3723:Sāriputta 3713:Kaundinya 3705:Disciples 3680:Vajrapāṇi 3532:Footprint 3497:Tathāgata 3248:(Gelugpa) 3236:(Gelugpa) 3202:(Gelugpa) 3028:(Gelugpa) 1590:Ju Mipham 1201:Bhāviveka 1196:Bhāviveka 1190:svātantra 1164:The name 1134:Bhāviveka 1118:Nāgārjuna 1092:'s book " 1000:svātantra 992:Nāgārjuna 984:Bhāviveka 750:Festivals 514:Guru yoga 497:Vajrayana 466:Pāramitās 366:Cosmology 342:Teachings 267:Taranatha 6005:Category 5934:Violence 5904:Hinduism 5852:Sanskrit 5807:Hinayana 5792:Amitābha 5752:Swastika 5621:Uposatha 5611:Holidays 5596:Calendar 5442:Humanism 5280:Kanishka 5270:Timeline 5094:Thailand 5062:Kalmykia 5057:Buryatia 5042:Pakistan 5027:Mongolia 5022:Maldives 5017:Malaysia 4982:Cambodia 4847:Shamarpa 4842:Nichiren 4792:Xuanzang 4727:Nagasena 4645:Rinpoche 4375:Pāramitā 4217:Devotion 4137:Navayana 4125:Dzogchen 4088:Nichiren 4036:Mahayana 4028:Branches 3906:Saṅkhāra 3655:Mañjuśrī 3612:(cousin) 3604:(cousin) 3572:(mother) 3564:(father) 3552:Miracles 3502:Birthday 3419:Glossary 3392:Buddhism 3350:Shentong 3346:Rangtong 3225:citation 3186:(2002), 3142:, Wisdom 3017:citation 2841:, Wisdom 2742:(1995), 1728:See also 1544:Śrāvakas 1360:Yogācāra 1264:prasaṅga 1186:prāsanga 1171:Prasaṅga 1019:prasaṅga 909:Timeline 777:Dosmoche 713:Rinpoche 602:Narthang 561:Dzogchen 438:Dzogchen 291:Bodongpa 194:Milarepa 156:Ralpacan 35:a series 33:Part of 5982:Temples 5962:Buddhas 5924:Science 5914:Judaism 5909:Jainism 5827:Lineage 5787:Abhijñā 5757:Thangka 5700:Sarnath 5685:Lumbini 5606:Funeral 5601:Cuisine 5477:Culture 5452:Reality 5402:Creator 5392:Atomism 5262:History 5235:Ukraine 5195:Germany 5114:Senegal 5104:Vietnam 5032:Myanmar 4832:Shinran 4822:Karmapa 4797:Shandao 4767:Dignāga 4692:Śrāvaka 4672:Donchee 4667:Kappiya 4625:Sayadaw 4595:Bhikkhu 4570:Anāgāmi 4527:Nirvana 4493:Samadhi 4380:Paritta 4321:Tonglen 4316:Mandala 4271:Smarana 4252:Mantras 4200:Upekkha 4170:Bhavana 4120:Shingon 4073:Tiantai 3926:Tathātā 3916:Śūnyatā 3911:Skandha 3901:Saṃsāra 3896:Rebirth 3871:Kleshas 3861:Indriya 3763:Subhūti 3648:Guanyin 3602:Ānanda 3594:Rāhula 3474:Nirvana 3414:Outline 3260:(Kagyu) 3145:(Sakya) 2844:(Sakya) 2726:Sources 1774:eye or 1682:Gelugpa 1667:Gorampa 1644:Tibetan 1624:Tibetan 1616:Gorampa 1580:Nyingma 1510:Gorampa 1506:Tsangpa 1309:Moheyan 1138:Dignāga 1077:Nyingma 1037:Gelugpa 996:Dignāga 921:Culture 916:Outline 904:History 861:Thangka 817:Tengyur 812:Kangyur 792:Losoong 787:Sho Dun 708:Karmapa 668:Tsurphu 629:Ramoche 612:Pabonka 607:Nechung 595:Namgyal 585:Labrang 573:Jokhang 556:Drepung 551:Tradruk 526:Thukdam 432:Nyingma 410:Tibetan 382:Rebirth 373:Saṃsāra 361:Skandha 302:Gelugpa 285:Gorampa 262:Dolpopa 200:Nyingma 70:Nyingma 63:Schools 5977:Sutras 5972:Suttas 5837:Siddhi 5822:Koliya 5797:Brahmā 5712:Poetry 5658:Mantra 5648:Kasaya 5520:Pagoda 5500:Kyaung 5495:Vihāra 5490:Temple 5432:Ethics 5275:Ashoka 5225:Sweden 5220:Poland 5215:Norway 5205:Mexico 5190:France 5175:Canada 5170:Brazil 5109:Africa 5089:Taiwan 5052:Russia 4977:Bhutan 4937:Vinaya 4817:Naropa 4807:Saraha 4742:Asanga 4498:Prajñā 4407:Refuge 4370:Nianfo 4331:Tertön 4326:Tantra 4311:Ganana 4301:Tukdam 4227:Dhyāna 4195:Mudita 4190:Karuṇā 4083:Risshū 4078:Huayan 4011:Naraka 3951:Anattā 3946:Dukkha 3941:Anicca 3846:Dharma 3798:Channa 3733:Ānanda 3718:Assaji 3685:Skanda 3588:(wife) 3557:Family 3537:Relics 3462:Sangha 3457:Dharma 3452:Buddha 3325: 3306:. In: 3194: 3170: 2907: 2890: 2811: 2793: 2775: 2754: 2738:Geshe 2136: 1663:Sakyas 1370:, and 782:Monlam 762:Dajyur 725:Tertön 624:Ralung 619:Palcho 578:Kumbum 568:Ganden 461:Lamrim 392:Dharma 255:Jonang 231:Mipham 184:Niguma 174:Talika 95:Jonang 85:Bodong 5949:Lists 5817:Kalpa 5812:Iddhi 5675:Music 5670:Mudra 5636:Vassa 5616:Vesak 5586:Budai 5532:Candi 5515:Stupa 5447:Logic 5200:Italy 5099:Tibet 5037:Nepal 5007:Korea 5002:Japan 4992:India 4987:China 4932:Sutra 4887:Texts 4837:Dōgen 4827:Hōnen 4812:Atiśa 4777:Zhiyi 4687:Achar 4655:Tulku 4650:Geshe 4635:Rōshi 4620:Ajahn 4575:Arhat 4535:Bodhi 4505:Vīrya 4422:Sacca 4417:Satya 4412:Sādhu 4400:Music 4343:Merit 4336:Terma 4296:Zazen 4232:Faith 4185:Mettā 3866:Karma 3826:Bardo 3793:Asita 3783:Khema 3773:Upāli 3758:Nanda 3596:(son) 3570:Māyā 3547:Films 3424:Index 3217:(PDF) 3009:(PDF) 2130:(PDF) 1745:Notes 1673:Kagyu 1652:Wylie 1632:Wylie 1610:Sakya 1438:Sakya 1341:Wylie 1307:monk 1293:Samye 1073:Sakya 805:Texts 772:Losar 730:Tulku 720:Geshe 673:Yerpa 656:Shalu 646:Sanga 641:Sakya 490:Laity 404:Karma 273:Sakya 244:Marpa 237:Kagyu 169:Atiśa 100:Gelug 90:Kagyu 80:Sakya 75:Kadam 5847:Pāḷi 5832:Māra 5742:Flag 5143:Iran 5067:Tuva 5012:Laos 4640:Lama 4488:Śīla 4456:Śīla 4444:Pīti 4434:Sati 4385:Puja 4306:Koan 4212:Dāna 3803:Yasa 3690:Tārā 3348:and 3323:ISBN 3231:link 3192:ISBN 3168:ISBN 3023:link 2905:ISBN 2888:OCLC 2809:ISBN 2791:ISBN 2773:ISBN 2752:ISBN 2545:help 2368:help 2147:2024 2134:ISBN 2078:help 1776:mere 1772:mere 1705:and 1546:and 1464:and 1402:and 1394:and 1305:chan 1214:mere 1210:mere 1075:and 968:The 703:Lama 651:Sera 634:Rato 105:Rimé 5569:Art 5505:Wat 4041:Zen 3344:on 2863:doi 849:Art 6034:: 5071:ru 3227:}} 3223:{{ 3060:^ 3043:^ 3019:}} 3015:{{ 2857:, 2853:, 2750:, 2746:, 2709:^ 2642:^ 2577:^ 2481:^ 2405:^ 2376:^ 2330:^ 2315:^ 2280:^ 2155:^ 2103:^ 2086:^ 2064:^ 2047:^ 2032:^ 1993:^ 1974:^ 1947:^ 1932:^ 1783:^ 1752:^ 1713:, 1654:: 1650:, 1646:: 1634:: 1630:, 1626:: 1366:, 1343:: 976:. 37:on 5073:) 5069:( 4287:) 4283:( 3378:e 3371:t 3364:v 3233:) 3025:) 2913:. 2894:. 2865:: 2859:8 2704:. 2547:) 2370:) 2203:. 2149:. 2080:) 1872:( 1622:( 1374:. 1358:" 1351:" 1339:( 957:e 950:t 943:v 20:)

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