Prasaṅgika according to Tsongkhapa

986:, a commentary on Chandrakirti: " say that the pot is empty of something different from the pot itself (that is, true existence) The conclusion at which they arrive that a man is not empty of himself but of a true existence extraneous to him Chandrakirti said that the Svatantrikas were content with tenets that were only verbally coherent Our opponents say that the personal and phenomenal selves are not empty of themselves but rather they are empty of true existence The cognition 'This is a pot' is the apprehension of the reality of the pot. Simply apprehending something as existing as such, the personal and phenomenal selves are conceived. This mere thought therefore is enough to trigger the arising of defilements, for karma to be accumulated, and for suffering to be experienced. Therefore, if this thought is not removed, what advantage is there to refuting a truly existent self ?" 1098:

living Theravada tradition. Alexander Berzin states, for example, that the Theravada does not belong to the Vaibhashika. In the same publication Geshe Tenzin Zopa references: "the late Chief Reverend of Brickfield's Vihara K.Sri Dhammananda and Ven Dr Walpola Rahula, a well-known Theravada scholar highlights: "We must not confuse Hīnayāna ("Lesser Vehicle") with Theravāda ("Path of the Elders") because the terms are not synonymous. The term Hīnayāna Buddhism is used by scholars for a group of 18 early Buddhist schools, which none exist today. Theravāda as it appears today is usually traced back to the 3rd century BCE in Sri Lanka " Geshe Tenzin Zopa then, however, goes on to equate Theravada and Hinayana, and states that Theravada is part of the Vaibashika school.

1088:—reify many different things. When you negate the referent of ignorance’s cognitive process, you completely stop all of these tenet-driven reifications, as though you cut a tree at its root. Therefore, those who have the faculty of wisdom should understand that the referent object of innate ignorance is the basic object of negation and should not devote themselves merely to refuting imaginary constructs that are imputed only by the advocates of philosophical tenets. What binds all living beings in cyclic existence is innate ignorance; acquired ignorance exists only among those who advocate philosophical tenets, so it cannot be the root of cyclic existence. It is extremely important to gain specific and certain knowledge of this point." 960:"There is, however, another set of criteria for distinguishing between the approaches of these three Madhyamika masters, namely, their way of speaking about the conventional truth. We have seen that one of the reasons Chandrakirti objected to Bhavaviveka’s innovation was that, according to the rules of logic, independent syllogisms commit their user to an implicit and compromising acquiescence in the existence of the elements referred to. Bhavaviveka was apparently aware of this, 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 characteristics.'" 1289:: "All things are empty by nature. Therefore, the unexcelled Tathagata taught the dependent origination of phenomena. That is the supreme meaning. The Buddha, relying on worldly conventions, states that all the various phenomena are in reality designated." Tsongkhapa goes on to say: "The ultimate mode of the existence of things is nothing but their absence of essence - that is, their being dependently originated. Hence, it is explained that all such things as arising are established as imputed through the power of convention he meaning of 'conventional existence' would not be understood to be established as 996:

or that the sprout causes itself (self-arising) at the material level, then everyone would be forced to agree that this event occurs at a particular time. However, because the sprout arises relative to a conscious observer who designates the term-concept "sprout" onto the continuum of slides, we find that almost no one can agree where the seed ceases and the sprout arises. This is because the cause-effect relationship cannot be found at the objective material level. The cause-effect relationship is also dependently designated, a viewpoint which is established by Lama Tsongkhapa, Nagarjuna, and Buddapalita.

469:: "1. Not from itself, not from another, not from both, nor without cause: Never in any way is there any existing thing that has arisen." According to Mark Siderits and Shōryū Katsura, "This is the overall conclusion for which Nāgārjuna will argue in this chapter: that existents do not come into existence as the result of causes and conditions." Both modern scholars like Mark Siderits and Shōryū Katsura, and classical commentators Lama Tsongkhapa agree on this point. The implied modifying phrase in Nagarjuna's tetralema is "intrinsic" or "inherent" according to Tsongkhapa and Chandrakirti 95:, and that conventional things do not have a naturally occurring conventional identity. Further, the Prāsaṅgika argue that when initially attempting to find the correct object of understanding - which is a mere absence or mere negation of impossible modes of existence - one should not use positivist statements about the nature of reality. Positing an essencelessness rather than merely negating inherent identity creates a subtle linguistic and analytic barrier to finding the correct understanding. This is exemplified in the debate over the use of the terms "devoid of nature itself" in 1250:

a thing), or immanent objectivity. Every mental phenomenon includes something as object within itself, although they do not all do so in the same way. In presentation something is presented, in judgment something is affirmed or denied, in love loved, in hate hated, in desire desired and so on. This intentional in-existence is characteristic exclusively of mental phenomena. No physical phenomenon exhibits anything like it. We could, therefore, define mental phenomena by saying that they are those phenomena which contain an object intentionally within themselves.

835:, the Gelugpa school sees Tsongkhapa's ideas as mystical revelations from the bodhisattva Manjusri, whereas Gorampa accused him of being inspired by a demon. Brunnhölzl further notes that, according to his Karma Kagyü (Mahamudra) critics, Tsongkhapa was mistaken in some regards in his understanding of emptiness, taking it as a real existent, and thereby hindering the liberation of his followers. According to Van Schaik, these criticisms furthered the establishment of the Gelupga as an independent school: 126:

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. Tsongkhapa quoting Chandrakirti, in the

1174:: Childish beings are confused about the absence of real essence in all things, so we make them understand that there is no intrinsic nature in the things that they, confused by ignorance, reify as having intrinsic nature. Therefore, what you have said — that if there is no intrinsic nature, what use are the words, "There is no intrinsic existence," inasmuch as things would be established as without intrinsic nature even without any words, without saying anything — is not reasonable. 639:. According to Daniel Cozort's interpretation of Ngawang Belden, "the Buddha taught the mind-basis-of-all provisionally, for the benefit of those who could be helped by believing in its existence but who would be harmed by hearing the teachings about emptiness. In his own mind, the basis of his teaching was emptiness. This is because the purpose of positing a mind-basis-of-all is supposed to be to provide a basis for experience without positing external objects." According to the 5716: 5727: 3125: 3112: 473:

arising in its place. These four possibilities include all possible ways that a conventional phenomenon could arise if, in fact, they arose through some type of intrinsic arising process. Each one of these modes is negated in sequence - self, other, both, no cause - to arrive at a mere absence: the absence of inherent modes of causality. These arguments are elucidated in great detail Lama Tsongkhapa's commentary on the

3102: 444:

exist in relation to a subject is incoherent. According to Lama Tsongkhapa's interpretation of Nagarjuna, both causes and effects are merely designated by mind. Parts and wholes - being among the components that make up reality - are also merely designated by mind. Relationships between objects cannot exist without being validly designated into existence. This is the meaning of "conventional truth" in this system.

185:

concept apart from the table which can be called 'inherent existing', but the conventionally appearing table itself, which appears to naive perception as being inherent. The table is not just empty of inherent existence in some abstract philosophical way; the identity of the table as it appears to normal, everyday perception - which misattributes inherence to the object - is being negated. Lama Tsongkhapa explains:

969:"Therefore, someone might think that while the object of negation is merely negated, it is not tenable that its negation is the conclusion of the argument. But 'Prajnapradipa' quotes these lines in support of the claim, 'This is a mere negation of inherent existence; however, entitylessness is not asserted,' and the subcommentary also explains that it supports the claim that this is negation." 1576:

apparent reality of phenomena, tends instead to confirm the deep-rooted habitual belief in substantial reality. In the last analysis, it is a species of realism. It involves a separation of the two truths and is in practice indistinguishable from Bhavaviveka’s Svatantrika assertion that phenomena, though empty ultimately, exist according to their characteristics on the conventional level."

865:

realization as those using the Prasangika approach; According to those critics, there is no difference in the realization of those using the Svatantrika and Prasangika approaches. They also argue that the Svatantrika approach is better for students who are not able to understand the more direct approach of Prasangika, but it nonetheless results in the same ultimate realization.

1567:

pernicious distortion that actively hinders the experience of the absence of conceptual construction, which alone is the hallmark of the true realization of emptiness. It is clear, however, that Mipham’s attack was not directed at Tsongkhapa personally, about whom he invariably speaks in respectful terms. His critique, like that of Gendun Chöpel in his

425:, the application of a conceptual image or term to a selected object of mere experience. Anything which comes into existence through valid designation is part of "conventional reality" or "conventional truth." According to Lama Tsongkhapa, something is validly designated (exists conventionally) if it meets all of the following three conditions: 162:. A non-affirming negation is a negation which does not leave something in the place of what has been negated. For instance, when one says that a Buddhist should not drink alcohol, they are not affirming that a Buddhist should, in fact, drink something else. One is merely negating the consumption of alcohol under a particular circumstance. 492:"A chariot is neither asserted to be other than its parts, nor to be non-other. It does not possess them. It does not depend on the parts and the parts do not depend on it. It is neither the mere collection of the parts, nor is it their shape. It is like this." ... a chariot is a mere imputation since it does not exist in these seven ways. 1303:

that is different in virtue of being the referent of a different noun, but something that is inherently existent as different. If it existed in that way, then the sprout's depending on the seed would be inconsistent; thus, their relation would be refuted. If were to arise from another unrelated object, then it would arise from anything!

1224:

virtue simply of the fact that they can be named within the context of mental labeling. There is no additional need for an inherent, findable, defining characteristic on the side of the basis for labeling rendering things existent and giving them their identity. Thus the existence of ultimately unfindable things is merely conventional."

1502:, agree that many features of his Centrism are novelties that are not found in any Indian sources and see this as a major flaw." Yet, Brunnhölzl also notes that "the point here is whether what is said accords with and serves to accomplish the Buddha’s fundamental concern of liberation from cyclic existence and attaining Buddhood." 600:

out there" or a "Great Emptiness from which everything else arises." For example, a table is empty of inherently being a table from its own side. This is referred to as "the emptiness of the table." The emptiness of the table exists conventionally as a property of that particular table. Lama Tsongkhapa quoting Chandrakirti:

1233:"Thus, says that those are synonyms. 'Without depending on another' does not mean not depending on causes and conditions. Instead, 'other' refers to a subject, i.e., a conventional consciousness, and something is said not to depend on another due to not being posited through the force of that conventional consciousness." 1276:

Agent & Action, Prior Entity, Fire & Fuel, Beginning & End, Suffering, Compounded Phenomena, Contact, Essence, Bondage, Action, Self & Phenomena, Time, Assemblage, Becoming & Destruction, the Buddha, Errors, the Four Noble Truths, Nirvana, the Twelve Links of Dependent Origination, and Views.

332:

cannot be refuted, and, if it does not exist, it need not be refuted." An idea which Lama Tsongkhapa refers to as "a nonsensical collection of contradictions, showing neither general awareness of how reason establishes and negates things nor general awareness of how the path establishes and negates things."

610:

ultimate reality (something which has always existed, is self-created, and is self-sustaining). It is also not a "Tao" or a primal substance from which all other things arise. Buddhapalita comically equates someone who thinks emptiness is inherent with someone who doesn't understand what "nothing" means:

526:

see that your mind still gives rise to the appearance of things that dependently arise, which do function and can only exist as simply what can be labeled by names. It is unmistakable that such things still naturally dawn, yet they are like dreams, mirages, reflections of the moon in water, and illusions.

552:

mental categorization of a dog and that of an animal, with regards to the same being. If it is a dog, then it must also be an animal. Additionally, this relationship applies to impermanent phenomenon and products: if it's impermanent, it must be a product. Similarly, if it is a conventional arising then

1302:

Buddhapalita says, "Nor do things arise from others, because then anything could arise from anything." Here, the reason why the absurd consequence of "if there was arising from another, anything could arise from anything" is presented is that the "other" in "arising from other" is not just something

813:

The Gelugpa interpretation of Prāsangika has often been described by its critics as a form of Svātantrika in disguise, since 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

599:

According to both Tsongkhapa and Nagarjuna, emptiness is also empty of inherent existence: emptiness only exists nominally and conventionally. Emptiness is co-dependently arisen as a quality of conventional phenomena and is itself a conventional phenomenon. There is no emptiness just "floating around

443:

Whatever fails to meet those criteria does not exist. If something has a cause-effect relationship or a relationship of parts-whole, then those objects are already in existence. In order to be already existing, they must have been designated by a conceptual mind. To talk about an object that does not

372:

This can be illustrated with the following paraphrased example found in the same text. If a person named Devadatta is not in the house, but someone says, "Devadatta is in the house." Then in order to show that Devadatta is not there, someone else will say, "Devadatta is not there." Those words do not

1249:

Every mental phenomenon is characterized by what the Scholastics of the Middle Ages called the intentional (or mental) inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction towards an object (which is not to be understood here as meaning

198:

Therefore, the object to be negated by reason is a conception that phenomena have an "ontological status—a way of existing—in and of themselves, without being posited through the force of an awareness. Pabongka Rinpoche adds that "while simply knowing and using verbal explanations such as these may

184:

that if we cannot correctly "recognize the nature of the false mode of existence that is being denied, we will not be able to realize the simple negation that is established through its refutation." For the Prāsaṅgika, when analyzing a table, the object being negated is not an abstract intellectual

107:

realization as those using the Prasangika approach. Lama Tsongkhapa states that when he uses the term "advocates of intrinsic existence" he is referring to both "essentialists and the Svatantrikas." Modern scholars like the 14th Dalai Lama disagree, echoing sentiments from classical authorities like

1575:

refers to as a "pedagogical fault." The assertion that 'the pot is not empty of pot but of true existence' — by someone for whom the distinction between the object of negation and the basis of negation means nothing on the experiential or even intellectual level — far from calling into question the

1373:

Once one pronounces the words "emptiness" and "absolute", one has the impression of speaking of the same thing, in fact of the absolute. If emptiness must be explained through the use of just one of these two terms, there will be confusion. I must say this; otherwise you might think that the innate

1051:

liberated beings-are only ersatz Arhats, having realized only a coarse selflessness and having thereby suppressed, but not removed from the root, the obstructions to liberation. These tenets, then, revolve around the unique Prasangika assertion that the root of cyclic existence is the conception of

995:

To clarify with a more modern rendition: if 500 people were shown 100,000 slides of a seed turning into a small plant, would we expect them all to agree that on slide number 1,008 the seed causes the sprout? If one argues that the seed objectively and independently causes the sprout (other-arising)

854:

This is precisely why it is said that such an approach to the object of negation is not suitable for relinquishing the reifying clinging to persons and phenomena and thus does not lead to liberation from cyclic existence. Through negating the hornlike object of negation called “real existence” with

1511:

Thupten: "The traditional Geluk understanding of these deviations in Tsongkhapa's thought attributes the development of his distinct reading of Madhyamaka philosophy to a mystical communion he is reported to have had with the bodhisattva Manjusri It is interesting that the tradition Tsongkhapa is

1328:

After the Buddha has stated in the first line, "Whatever is produced from conditions is not produced," he indicates with the second line the manner of non-production, "It is not intrinsically produced." Thus, adding a qualifying phrase to the object of negation, the Buddha says that things are not

1097:

Geshe Tenzin Zopa, by way of Chokyi Gyaltsen, states: "In Vaibashika school, there are 3 divisions and 18 subschools, one of which is the Theravadan school." This categorization is, however, in contention, given the apparent non-consensus between Gelugpa Scholars within themselves and those of the

818:

According to the Nyingma lineage, Ju Mipham was one of the critics who argued that Je Tsongkhapa was also a Svatantrika, because of the way he refutes true establishment instead of objects themselves. According to Ju Mipham, Je Tsongkhapa's approach is an excellent Svatantrika approach, that leads

590:

All phenomena are of the nature of emptiness and emptiness is nowhere to be found except as the nature of all phenomena. Emptiness is established as being synonymous with dependent arising. Dependent arising, also, is established as being synonymous with emptiness. The mere appearance of phenomena

525:

Before the face of proper, total absorption on the actual nature of reality, there is just the severance of fantasized, impossible extremes - namely, inherent, findable existence or total non-existence - with respect to everything of samsara and nirvana. Yet, after you arise, when you inspect, you

171:

the philosophical position of emptiness is itself a non-affirming negation, since emptiness is a "lack of inherent existence." One is not affirming anything in the place of that absence of inherence. It is not the presence of some other quality. If one were to describe emptiness as the presence of

106:

Tsongkhapa argued that because the Svatantrika conventionally establish things by their own characteristics, they do not arrive at a complete understanding of emptiness. According to Tsongkhapa, not only were their methods different, but also that students using Svatantrika do not achieve the same

66:

not only negates an inherent identity or self-characterizing essence which resides in persons, things, and abstract phenomena; but he also negates the identity of phenomena as they appear to our instinctive, everyday perception. In contrast, according to Tsongkhapa, the Svātantrika negate a "truly

1275:

Tsongkhapa and Nagarjuna spell out various analysis to the effect that phenomenon cannot possibly exist without mental imputation. The list includes: "causes" including Conditions, Motion, the Senses, the Aggregates, the Elements, Desire & the Desirous One, "Arising, Enduring, & Ceasing,"

1014:

He goes on to say: "The absence of this quality in the person is called the selflessness of the person; its absence in phenomena such as eyes, ears, and so forth is called the selflessness of objects. Hence, one may implicitly understand that the conceptions of that intrinsic nature as present in

849:

Karl Brunnholzl notes that Tsongkhapa's "object of negation," the "phantom notion of 'real existence' different from the 'table that is established through valid cognition'," is called a "hornlike object of negation" by his critics: Tsongkhapa first puts a horn on the head of the rabbit, and then

472:

So, the tetralemma would read: Not from intrinsic self, not from intrinsic other, not from intrinsic both, and not from intrinsic nothingness/causelessness. Notice that each one of these statements is a non-affirming negation which merely negates the subject and does not affirm some other mode of

321:

If you do not understand this and fail to eradicate the perspective of innate ignorance, then, when you refute a personal self, you will only refute a self that is permanent, unitary, and independent. Even if you actualized such a selflessness in meditation and consummated your cultivation of it,

143:

is syllogistic, because one "refutes the opponent using a subject, a reason, and so forth that are accepted by that opponent." For example, if cause-effect relationships occur because the sprout itself produces the effect of being a sprout (self-arising), then this "would mean that something that

125:

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

1556:

Emptiness can be misconstrued as a real entity in two ways: "Tsongkhapa and his followers claim that emptiness is an existent and thus the actual nature of entities, which are its supports. Most other Tibetans in this category, such as Dölpopa and Sakya Chogden, say that only emptiness (which is

1223:

The 14th Dalai Lama: "When the issue of how do ultimately unfindable things actually exist becomes unbearable and we have to say something, the bottom line is that their existence is established by virtue simply of names. In other words, the existence of these things is established and proven by

604:

Since there is nothing at all that is not empty of intrinsic existence, it is perfectly reasonable to say that even the emptiness which is a seedling's lack of intrinsic nature lacks essential existence. If that which is called emptiness did have some essential existence, then things would have

551:

According to the Prasangika, dependent-arising and emptiness are inseparable, and exist in a relationship of entity or identity. A relationship of entity or identity is one in which two objects are merely conceptually distinct, but not actually distinct. For example, the relationship between the

331:

From the point of view of the opponents of Prasangika, it is absurd "to conduct the extensive rational analysis required for refutations and proofs is to meander among mere conventional words." They propose that "all phenomena are devoid of refutation and proof, in that, if something exists, it

241:

of our experience. But there is nothing about these aggregates as the basis for labeling - not any of their parts, nor the collection or network of their parts, nor their continuum over time, nor something separate and apart from them - which is a basis with the defining characteristic making it

1111:

is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and

609:

From the Prasaṅgika point of view, it is the same with all types of emptiness. There is no "independent emptiness" or "ultimate emptiness." Therefore, emptiness is an ultimate truth (a fact which applies to all possible phenomena, in all possible worlds), but it is not an ultimate phenomenon or

189:

Suppose that we leave aside analysis of how appear—i.e., how they appear to a conventional awareness—and analyze the objects themselves, asking, 'What is the manner of being of these phenomena?' We find they are not established in any way. Ignorance does not apprehend phenomena in this way; it

1566:

The subtle difference between "conventional existence" and "true existence," and the dangers it entails when not understanding it, has also been noted and accepted by later critics of Tsongkhapa, such as Mipham Rinpoche. Padmakara Translation Group: "Mipham Rinpoche attacked it tirelessly as a

452:

According to Tsongkhapa by way of Nagarjuna, the most pervasive relationship of co-dependent arising is the third relationship, dependent designation. From the Prāsaṅgika perspective, in order for something to exist, it must be designated validly by a designating consciousness. It is mind that

864:

As a result of Je Tsongkhapa's view, the Gelugpa lineage establishes a sort of ladder of progressively refined worldviews and identify the Svatantrika view as inferior to the Prasangika. Sakya and Kagyu scholars argued against the claim that students using Svatantrika do not achieve the same

827:

Tsongkhapa's rejection of Svatantrika has been criticised within the Tibetan tradition, qualifying it as Tsongkhapa's own invention, "novelties that are not found in any Indian sources," and therefore "a major flaw" and "unwarranted and unprecedented within the greater Madhyamaka tradition."

251:

is viewed to be the thought and perception which grasps the self of persons and objects to be established within their respective bases of designation. To put this in somewhat simpler terms, the thought and perception which grasps persons, things, and abstract phenomena as existing in-and-of

538:, there is no findable, inherent subject or object. When you arise from that meditation, things exist and function, but only as dependent designations. Thus they appear in reality - like a mirage or reflection appears in reality - but cannot be established as existing in-and-of themselves. 516:

co-dependently, based upon a relationship with a knowing and designating mind, but nothing exists in an independent, self-arising, or self-sustaining manner. The relationship between object and subject is also empty of inherent existence. From the 1st Panchen Lama's Lozang Chokyi Gyeltsen

1046:

Daniel Cozort explaining this idea in greater detail:"A second category of tenets is concerned with implications of the Mahayana and Hinayana path structures. For the most part, they are tenets propounded to demonstrate that some persons who are regarded by other schools as

1072:

Since true cessations, the irrevocable cessation of some portion of the afflictions of desire, hatred, etc., are also emptinesses, such "Arhats" who have not realized emptiness could not have experienced true cessations, i.e., could not have overcome the afflictive

232:

Under low light, the thought might arise that a striped rope on the ground is a snake, "but there is nothing on top of or inside this rope to which we could" validly apply the term and therefore establish a conventionally existing snake. The Dalai Lama expands:

623:, stating that "the Conqueror said that emptiness eradicates all dogmatic views; as for those who take a dogmatic view of emptiness, he said that they are incurable. Therefore, it is clear that the Prasangika do not advocate an inherent form of emptiness. 373:

cause Devadatta not to be there but allow the first person to understand that Devadatta is not in the house. Similarly, the words, "Things lack intrinsic nature," do not cause things to lack intrinsic nature, but help those confused by ignorance to gain a

614:

There is no way to overcome the misconceptions of those who think that emptiness is a real thing. For example, if you tell someone, 'I have nothing.' and that person says, 'Give me that nothing.' How could you make that person understand that you have

111:

stating that the credible teachers of the various systems of Buddhist philosophy all "arrive at the same intended point" of realization. However, they openly admit that this non-denominational position is very difficult to establish through reason.

312:

expunges and uproots the view of the self. if someone sees a snake living in the wall of his house. To ease his concern, someone else says, 'there is no elephant there.' Alas, to others it is ridiculous that this would expel the fear of the

654:

So, how is it that Madhyamika-Prasangika posit that beings accumulate karma and experience their effects without the mind-basis-of-all? They posit that karma is carried on the mere "I" which is dependently designated on the basis of the

203:

When you try to identify the object to be refuted, you must investigate how the innate mistaken view of the self holds that the self is real because it possesses an inherently real essence. This involves examining both how the self

839:

As Khedrup and later followers of Tsongkhapa hit back at accusations like these, they defined their own philosophical tradition, and this went a long way to drawing a line in the sand between the Gandenpas and the broader Sakya

1192:"Although both from the standpoint of reality and from that of everyday life, The sevenfold reasoning shows that a chariot cannot be established, in everyday life, without analysis it is designated in dependence on its parts." 1065:

Although some of these "Arhats" do indeed have yogic direct perception of the four noble truths, one does not have to be an Arhat or even a Superior (one who has directly realized emptiness) in order to have such yogic direct

246:

In reality, the self of persons, objects, and abstracts is like the term-concept "snake" being designated upon a rope, "the snake is merely what can be designated by a mental label." Like this, the object of negation or

134:

When one party posits something as a probative reason, even though valid cognition may establish it for the one who posits the syllogism, how can that person be certain that valid cognition establishes it for the other

1024:

He goes on to say: "The referent object that is thus apprehended by that ignorant conception, the independent ontological status of those phenomena, is identified as hypothetical "self" or "intrinsic nature."

663:)." Daniel Cozant expands by saying that since phenomena are neither inherently created nor inherently destroyed according to Prasangika, that "therefore, the possibility of a later effect is not precluded." 144:

already exists is being produced, production would be purposeless and endless contradictions are assembled in this way, the only result is that the opponents understand them and abandon" wrong tenets.

242:'me,' to which we could possibly apply the name 'me.' That being the case, this 'me' is nothing more than simply what can be designated by a mental label on the basis of aggregate factors of experience. 1201:"Although dependent origination is generally maintained to be dependence upon conditions, from our perspective, this is not inconsistent with dependence upon mundane nominal conventions." 1161:

It is unclear which specific school of thought Tsongkhapa and Nagarjuna are debating with here when they say "some hold that." However, the following does seem to be a common statement.

1466: 322:

nothing would come of it. It would be extremely absurd to claim that you can overcome innate afflictions by seeing as nonexistent the two selves imputed by acquired misconceptions.

1069:

Although some of these "Arhats" have indeed realized the coarse aspects of the four noble truths, such a realization is not sufficient to overcome the obstructions to liberation.

172:

some quality -for example, a "voidness" or a "thusness" - it would linguistically and philosophically contradict the nature of the object which it is attempting to characterize.

500:

is the most pervasive among the three types of dependencies, according to Prāsaṅgika. Therefore, Prāsaṅgika are not stating that nothing exists, but instead hold that phenomena

199:

be enough to silence an opponent in debate we have not truly recognized the object to be refuted until we have recognized it within our own experience." In furtherance of this:

190:

apprehends each phenomenon as having a manner of being such that it can be understood in and of itself, without being posited through the force of a conventional consciousness.

1557:

really established) exists, whereas, ultimately, all other phenomena of the seeming level do not exist. Both of these views are mistaken with regard to the path to liberation.

1458: 1975: 1907: 194:

We can say "therefore, what exists objectively in terms of its own essence without being posited through the power of a subjective mind is called 'intrinsic nature'" or

453:

determines that a cause has ceased and its effect is now in existence. To exemplify this, Lama Tsongkhapa quotes Buddhapalita's response to an Abhidharmica's objection:

647:

hold that the mind-basis-of-all consciousness is that which bears the karmic seeds and is findable upon analysis. That is, "if one sought the basis of the designation

1418: 409:. All phenomenon in all possible worlds lack inherent existence and come into existence relative to a designating consciousness which co-arises with that phenomena. 1512:

claiming to honour is, in a strict sense, not the existing system in Tibet; rather, it appears to be in the tradition of Manjusri as revealed in a mystic vision!

308:, some eliminate a permanent self, but we do not consider this to be the basis of the conception of "I." It is therefore astonishing to claim that knowing this 1478: 280:. Indeed, from the Prāsaṅgika viewpoint, Buddhist and non-Buddhist essentialist schools are not negating the correct object. According to Geshe Tenzin Zopa in 195: 1052:

inherent existence, which is more subtle than the conception of a self described by other systems of tenets. Five assertions are elucidated in this regard:

3866: 4781: 3256: 1422: 405:

According to Tsongkhapa, Prāsaṅgika asserts that all phenomena are empty of inherent existence or essence, because they are dependently co-arisen with

2551: 1990: 1959: 1943: 284:, the various Hinayana schools are negating a number of different objects, but none of them are inherent existence. Geshe Tenzin Zopa states: "From 1062:

There is desire that either is, or is thoroughly mixed with, the conception of true existence, and so-called Arhats still have this sort of desire.

680: 4785: 392:

or 'dependent arising.' All things arise in dependence on causes and conditions and cease when those causes and conditions are no longer present.

560:

These two are merely conceptually distinct, but not actually distinct. The two truths are defined only in relationship with one another. In the

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Exploring the Stuff that Madhyamaka Hermeneutics are Made of: A Note on a Clear Predecessor to Tsongkhapa's Prasangika/Svatantrika Distinction

850:

removes it again, a maneuver which "affects neither the rabbit's existence nor your taking the rabbit for a rabbit." According to Brunnholzl,

457:"It is utterly impossible for time, and such to exist essentially, as you imagine. However, they are established as dependent designation." 3226: 801:

Some of the greatest subsequent Tibetan scholars have become famous for their own works either defending or attacking Tsongkhapa's views.

108: 1908:

http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/the-indian-tenet-systems/the-two-truths-vaibhashika-and-sautrantika

3334: 701: 3069: 3053: 3091: 5601: 5053: 5256: 3236: 1084:"Based on just this , the referent object of the way that ignorance apprehends things as explained above, essentialist schools— 20: 2846: 2789: 2732: 2713: 2694: 2675: 2656: 2634: 2596: 2572: 2532: 2496: 2316: 2193: 2119: 1126: 488:

Further, one can look to the Seven-Point Analysis of a Chariot by Chandrakirti and find a similar treatment of parts-whole:

439:

Reason that accurately analyzes reality — that is, analyzes whether something intrinsically exists — does not contradict it.

84:(consequence) in a formal debate, and the interpretation of the meaning of both "ultimate truth" and "conventional truth." 3419: 3261: 496:

It is mind which determines that some collection of parts is now considered to be a whole. Therefore, the relationship of

5596: 2895:

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

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come into existence co-dependently with minds which are applying conceptual and nominal conventions to mere experiences.

855:

regard to a table, we will neither relinquish the clinging to the reality of this table nor realize its ultimate nature.

5493: 5043: 3138: 2091:"Madhyamakavatara-bhasya", p.259, trans. Garfield, Candrakīrti. (1992). Sarnath: Kagyud Relief and Protection Society. 1550:

According to Karmapa Mikyö Dorje, as described by Brunnhölzl, there are "two main types of misunderstanding emptiness:

3339: 3038: 2963: 2938: 2828: 2810: 5586: 5271: 5016: 395:

All wholes are dependent upon their parts for existence, and all parts are dependent on their wholes for existence.

1499: 1005:" a negative object in which no further entity is implied when the mind negates the object that is related to it." 5663: 5653: 3482: 2359:

A Buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin

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consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."

2395: 2294: 5578: 5276: 4959: 3251: 3084: 1183:"All things arise in dependence on causes and conditions, and this is the meaning of dependent origination". 5762: 5161: 5033: 5004: 4706: 591:

due to dependent designation is inseparable from the non-obstruction to their arising, which is emptiness.

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One Can Directly Realize the Sixteen Aspects of the Four Noble Truths Even before the Path of Preparation

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and others have raised serious and fierce objections against Tsongkhapa's views of Madhyamaka, whereas

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or 'dependent designation.' All phenomena are dependent for their existence on conceptual imputation.

268:

four tenets system, the object of negation is different for the Madhyamika-Prāsaṅgika than it is for

3615: 1622:

Introduction to the Middle Way, Section "Mipham Rinpoche and the Prasangika-Svatantrika Distinction"

5696: 5048: 4862: 4840: 4833: 4736: 4269: 3889: 3705: 3650: 3271: 3077: 659:, stating that "it is a sufficient basis with which to associate the factors of disintegratedness ( 5633: 5613: 4944: 4924: 4681: 4411: 3655: 2872: 2263: 979: 99:(non-affirming negation) and "that which has voidness as its nature" in non-Gelug Mahamudra and 5643: 5483: 5151: 5121: 4894: 4845: 4686: 4634: 4629: 4391: 4212: 4109: 3861: 3856: 3605: 1150: 389: 297: 3973: 819:

students in the right direction but will not lead to the true ultimate until they go further.

461:

According to Lama Tsongkhapa by way of Buddhapalita, this was one of the points of Nagajuna's

67:

existing self," but maintain that things exist conventionally "according to characteristics."

5648: 5618: 5199: 5131: 4964: 4879: 4874: 4798: 4793: 4711: 3241: 2077: 1474: 636: 632: 581:

In the same way, feeling, discrimination, compositional factors, and consciousness are empty.

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Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Ju Mipham

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sfn error: no target: CITEREFDalai_Lama_"The_Gelug/Kagyu_Tradition_of_MahamudraPg_101 (

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Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Ju Mipham

1352:

Dependently produced dependent-arisings are free from the four extreme types of production.

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At the time of Candrakīrti, the Prāsaṅgika discerned three levels of dependent origination:

5671: 5638: 5623: 5141: 5038: 4984: 4869: 4808: 4776: 4771: 4756: 4741: 4731: 4696: 4609: 4301: 4224: 3527: 3467: 3216: 3183: 3133: 1462: 418: 140: 88: 5511: 4126: 3995: 3921: 3797: 3535: 300:." Chandrakirti explains why the Prasangika do not see this as the final correct position: 217: 8: 5752: 5478: 5357: 5191: 5166: 5156: 5116: 5093: 4976: 4949: 4909: 4828: 4818: 4746: 4673: 4104: 3961: 3742: 3720: 3672: 3492: 3292: 3148: 3128: 2781: 2310: 2068:", 2b.; trans. Garfield, Candrakīrti. (2003). Sarnath: Gelukpa Student Welfare Committee. 1571:, is directed at a possible misrepresentation of Tsongkhapa’s meaning, resulting in what 1442: 929: 902: 3452: 3379: 2981:

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

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Just Another Word for Nothing Left to Lose: Freedom, Agency and Ethics for Mādhyamikas

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unproduced, unceased; stainless, not without stain; not deficient, not fulfilled."

535: 36: 4446: 1470: 80:

For Tsongkhapa, the Svatantrika-Prasaṅgika distinction centers around the role of

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school, they assert selflessness/emptiness of the person/self is that which is

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lack intrinsic nature, but, in the absence of intrinsic nature, they do make it

58:

school and the most outspoken proponent of the distinction, as well as for the

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themselves - with characteristics or an identity of their own - is seen to be

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Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 236-7

2052: 1398: 875: 832: 666: 3914: 3904: 3276: 756:

Prasangika Perspective on the Destruction of the Obstructions to Omniscience

683:) there are eight unique tenets within the Madhyamika-Prasangika viewpoint: 5546: 5531: 5501: 5451: 5441: 5283: 5078: 4571: 4406: 4284: 4072: 4067: 3894: 3765: 3640: 3101: 3001:

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

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

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Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 236

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Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 235

2438:

Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 436

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https://fpmt.org/wp-content/uploads/sutras/heart_sutra_bklt_lttr.pdf?x25788

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sfn error: no target: CITEREFDalai_LamaGelug/Kagyu_Tradition_of_Mahamudra (

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Question of the N›ga King Anavatapta (Anavatapta-n›gar›ja-parip¸cch›-sÒtra)

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One must realize emptiness in order to become liberated and therefore some

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Shariputra, likewise, all phenomena are emptiness; without characteristic;

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Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither

2181: 1498:) point of view on Madhyamaka, "All critics of Tsongkhapa, including the 1454: 1446: 1434: 1394: 1386: 917: 736:

The Unique Way of Asserting That Disintegratedness Is a Functioning Thing

224:, according to the Madhyamaka-Prāsaṅgika in the view of Lama Tsongkhapa. 59: 5506: 3966: 2113: 1669: 1059:

who have only realized a coarse selflessness are not actually liberated.

579:

Emptiness is not other than form; form is also not other than emptiness.

91:

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

2821:

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

1450: 912: 907: 786: 743:

He also cites thirteen distinguishing features of the Prasangika view:

565: 70: 63: 48: 4481: 3477: 2748:, Section "Mipham Rinpoche and the Prasangika-Svatantrika Distinction" 2231: 2229: 546: 364:

The words, "All things lack intrinsic nature," do not cause things to

296:(physical parts, moments of time, various cardinal directions) and is 5436: 5409: 4576: 4451: 4163: 4079: 3956: 3846: 3819: 3812: 3775: 3732: 3695: 3462: 3427: 3394: 3369: 3324: 2951: 2503: 1495: 1286: 890: 644: 572:

illucidate the idea of the emptiness-conventionality inseparability:

335: 253: 248: 96: 5209: 4045: 3899: 3665: 3447: 3316: 3308: 1259:, edited by Linda L. McAlister (London: Routledge, 1995), pp. 88–89. 720: 317:

Lama Tsongkhapa supports the analysis of Chandrakirti when he says:

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Lozang Chokyi Gyeltsen was one of Tsongkhapa's five main disciples.

922: 730: 269: 237:

Like this example, a thought of 'me' may arise on the basis of the

100: 92: 32: 28: 4551: 4541: 4526: 4349: 4219: 3487: 771:

The Two Selflessnesses of Persons and Phenomena Are Equally Subtle

326: 5471: 5414: 5399: 4546: 4536: 4511: 4386: 4381: 4339: 4309: 4241: 4207: 4094: 4035: 4030: 3884: 3787: 3625: 3575: 3362: 3188: 1426: 1146: 747: 724: 656: 640: 293: 130:, on the problem of relying on autonomous syllogistic reasoning: 55: 24: 4158: 3926: 2646: 2644: 2192:

sfn error: no target: CITEREFOcean_of_ReasoningTsong_Khapa2006 (

447: 5551: 5536: 5372: 5234: 5214: 4989: 4651: 4531: 4521: 4456: 4084: 4040: 4025: 4015: 3985: 3909: 3792: 3560: 3432: 3176: 3171: 2991:

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

2311:

Dalai Lama "The Gelug/Kagyu Tradition of Mahamudra & Pg 101

1242:

A parallel in western thought can be found in the viewpoint of

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Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition

2624: 2622: 2384:

Mipam on Buddha-Nature: The Ground of the Nyingma Tradition

1015:

persons and objects are the conceptions of the two selves."

948:

Lama Tsongkhapa dedicates three chapters to the subject in

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Eight unique tenets & thirteen distinguishing features

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

2170: 2168: 2166: 1920:

Unique Tenets of the Middle Way Consequence School Pg 235

1598: 1339:"Candrakırti’s Commentary on the "Middle Way" also says: 1291:

existent merely through the force of nominal convention."

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and others have vehemently defended his interpretation.

139:

Tsongkhapa argues further that the Prāsaṅgika's use of

23:

is a set of arguments about two different positions of

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original clear light as absolute truth really exists.

1344:

Causelessly, or from causes such as a divine creator,

1318:

Whatever is produced from conditions is not produced;

2771: 483: 71:

The heart of the distinction according to Tsongkhapa

2114:

Dalai Lama & Gelug/Kagyu Tradition of Mahamudra

1322:

Whatever depends upon conditions, I consider empty;

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Inseparability of Conventional & Ultimate Truth

62:school, these differences are of major importance. 2479:Unique Tenets of the Middle Way Consequence School 1525:, accuses Tsongkhapa of being "seized by demons" ( 1397:schools claim that this fundamental experience of 673:Unique Tenets of the Middle Way Consequence School 530:To simplify the above, in the direct cognition of 348:Of what does not exist anyway, even without words? 2998: 2894: 2655:sfn error: no target: CITEREFCabezónDargyay2007 ( 2274: 2272: 1521:Sonam Thakchoe or José Cabezón: "Gorampa, in the 5744: 2712:harvnb error: no target: CITEREFvan_Schaik2011 ( 2608: 2606: 1552:1) misconceiving emptiness as utter nonexistence 1523:Lta ba ngan sel (Eliminating the Erroneous View) 1114: 729:The Unique Way of Positing the Conception of a 368:understood that things lack intrinsic nature." 327:Refuting that rational analysis is not required 2650: 2614:Self, Reality and Reason in Tibetan Philosophy 2495:harvnb error: no target: CITEREFThakchoe2004 ( 2269: 1531:the Lta ba'i shan 'byed (Distinguishing Views) 844: 809:According to the Padmakara Translation Group: 777:Common Beings Can Have Yogic Direct Perception 3085: 3016: 2731:sfn error: no target: CITEREFBrunnholzl2004 ( 2693:sfn error: no target: CITEREFBrunnhölzl2004 ( 2674:sfn error: no target: CITEREFBrunnhölzl2004 ( 2603: 2595:sfn error: no target: CITEREFBrunnhölzl2004 ( 2571:sfn error: no target: CITEREFBrunnhölzl2004 ( 2531:sfn error: no target: CITEREFBrunnhölzl2004 ( 2473: 2471: 2421: 2419: 2405: 2403: 2369: 2367: 2026: 2024: 2022: 2020: 1929: 1927: 1889: 1887: 1885: 1827:Introduction to the Middle Way (2002), p. 210 1818:The Gelug/Kagyu Tradition of Mahamudra, p.235 1792: 1790: 1710: 1708: 541: 448:Causes & Conditions are merely designated 432:No other conventional cognition (within that 208:to our natural, untutored mind and how it is 3867:Basic points unifying Theravāda and Mahāyāna 2221:Nagarjuna's Middle Way: Mulamadhyamakakarika 1634:H.H. The Dalai Lama & Alexander Berzin, 1613:Lama Tsongkhapa, Lamrim Chenmo V3 Pp 224-267 1554:2) misconceiving emptiness as a real entity" 1346:Or from self, other, or both self and other, 708:The Unique Way of Asserting External Objects 429:It is known to a conventional consciousness; 352:Cause understanding; they do not eliminate. 2836: 2818: 2633:sfn error: no target: CITEREFThakchoe2004 ( 2334:. pp. 155–157, deeper reading 155-194. 2135: 1977:The Two Truths: Vaibhashika and Sautrantika 1809:Lama Tsongkhapa, Ocean of Reasoning, pg. 59 1743: 1731: 774:Desire and Aversion Conceive True Existence 651:one would discover the mind-basis-of-all." 413:Dependent Designation as Conventional Truth 3092: 3078: 3012:, Ithaca, New York: Snow Lion Publications 2726: 2707: 2688: 2669: 2590: 2566: 2526: 2468: 2416: 2400: 2364: 2017: 1924: 1882: 1787: 1705: 1533:decries him as a "nihilistic Madhyamika" ( 804: 762:Mental Direct Perception Can be Conceptual 739:The Unique Presentation of the Three Times 508:Dependent Designation is merely designated 381:Dependent Origination - Conventional Truth 350:To answer that, the words "does not exist" 342:he deals with this idea in a similar way: 109:Lobsang Chökyi Gyaltsen (4th Panchen Lama) 2861: 2219:Mark Siderits and Shōryū Katsura (2013), 2188:Ocean of Reasoning & Tsong Khapa 2006 2039:Lama Tsongkhapa, Lamrim Chenmo V3 P 204-5 2014:Lama Tsongkhapa, Lamrim Chenmo, V3 Pg 197 699:The Non-Assertion of Autonomous Reasons ( 594: 260:Incorrect Object of Negation (Permanence) 176:Ignorance - Prasaṅgika Object of Negation 152:A prominent and important feature of the 147: 3025: 2979:Cabezon, J. I.; Lobsang Dargyay (2007), 2628: 2490: 1490:According to Brunnhölzl, writing from a 859: 759:Pramana Is Not Necessarily New Cognition 619:Nagarjuna paraphrases the Buddha in the 346:What use is it to establish the negation 27:philosophy which are debated within the 5054:Banishment of Buddhist monks from Nepal 2539: 2235:Tsongkhapa, Lamrim Chenmo, V3 pp185-194 2030:Lama Tsongkhapa, Lamrim Chenmo V3 P 205 1257:Psychology from an Empirical Standpoint 792:How Prasangikas Avoid the Two Extremes. 605:intrinsic nature. However, it does not. 436:) contradicts it from being thus known; 5745: 5257:List of Buddhist architecture in China 2329: 2278: 1895:The Gelug-Kagyu Tradition of Mahamudra 1778: 1758: 1716:The Gelug/Kagyu Tradition of Mahamudra 1696: 1636:The Gelug/Kagyu Tradition of Mahamudra 1172:Commentary on Refutation of Objections 358:Commentary on Refutation of Objections 47:, are viewed to be different forms of 35:. It is most prominently discussed in 3073: 3007: 2903: 2870: 2005:Lama Tsongkhapa, Lamrim Chenmo Pg 197 1933:Lama Tsongkhapa, Lamrim Chenmo Pg 211 1853:Lama Tsongkhapa, Lamrim Chenmo Pg 212 1849: 1847: 1841:Lama Tsongkhapa, Lamrim Chenmo Pg 213 1837: 1835: 1833: 1774: 1772: 1770: 1754: 1752: 1324:One who knows emptiness is diligent. 228:Indo-Tibetan rope & snake analogy 2987: 2373:Tsongkhapa, Lamrim Chenmo, V3 Pg 137 2160:Lama Tsongkhapa, Lamrim Chenmo Pg212 1537:) who is spreading "demonic words" ( 631:The Prasangika refute the idea of a 519:The Main Road of the Triumphant Ones 2510:Shantarakshita & Ju Mipham 2005 2253:Tsongkhapa, Lamrim Chenmo, V3 P 186 2244:Tsongkhapa, Lamrim Chenmo, V3 p 216 1685:Shantarakshita & Ju Mipham 2005 783:True Cessations Are the Dharmadhatu 753:Refutation of Autonomous Syllogisms 577:"Form is empty. Emptiness is form. 121:Consequential syllogistic reasoning 115: 54:For Tsongkhapa, the founder of the 13: 5044:Silk Road transmission of Buddhism 2914: 2889:10.1111/j.1540-6253.1981.tb00267.x 2296:Sevenfold Reasoning of the Chariot 1844: 1830: 1767: 1749: 1141:The opposite of these terms being 21:Svatantrika-Prasaṅgika distinction 14: 5779: 3047: 1989:Geshe Tenzin Zopa, Commentary on 1958:Geshe Tenzin Zopa, Commentary on 1942:Geshe Tenzin Zopa, Commentary on 1320:It is not intrinsically produced. 822: 484:Parts-Whole are merely designated 165:According to Tsongkhapa, for the 16:Philosophical dispute in Buddhism 5725: 5715: 5714: 5272:Thai temple art and architecture 5017:Huichang persecution of Buddhism 3257:Iconography in Laos and Thailand 3123: 3110: 3100: 2739: 2701: 2206:Garfield, Jay & Tsongkhapa. 1560: 1544: 1515: 1505: 1484: 1214:text on mind and mental factors. 627:Karma is carried on the mere 'I' 220:and the object to be negated by 3124: 2956:The Adornment of the Middle Way 2803:The Adornment of the Middle Way 2484: 2459: 2450: 2441: 2432: 2389: 2376: 2351: 2338: 2323: 2287: 2256: 2247: 2238: 2213: 2200: 2154: 2141: 2094: 2085: 2071: 2058: 2042: 2033: 2008: 1999: 1983: 1968: 1952: 1936: 1912: 1900: 1869: 1856: 1821: 1812: 1803: 1690: 1569:Ornament of Nagarjuna’s Meaning 1467:Panchen Lobsang Chokyi Gyaltsen 1411: 1379: 1365: 1356: 1348:They are produced dependently. 1342:Because things are not produced 1333: 1306: 1296: 1279: 1265: 1236: 1227: 1217: 1204: 1195: 1186: 1177: 1164: 1155: 1135: 1101: 1091: 1078: 1040: 1027: 1018: 1008: 999: 989: 637:mind-basis-of-all consciousness 556:, and if it is emptiness, then 93:emptiness of inherent existence 5262:Japanese Buddhist architecture 5064:Sinhalese Buddhist nationalism 4144:Seven Factors of Enlightenment 3335:Places where the Buddha stayed 1656: 1616: 1033:Which are both schools of the 984:Introduction to the Middle Way 972: 963: 954: 942: 360:Nagarjuna expands as follows: 1: 5277:Tibetan Buddhist architecture 3017:della Santina, Peter (1986), 2877:Journal of Chinese Philosophy 2348:. New York: Crossroad: p. 110 1893:Dalai Lama, Alexander Berzin 1587: 687:The Unique Way of Refuting a 671:According to Daniel Cozort's 558:it is a conventional arising. 417:Designation is, according to 158:approach is their use of the 75: 5034:Buddhism and the Roman world 5010:Decline of Buddhism in India 5005:History of Buddhism in India 3105: Topics in 3021:, Delhi: Motilal Banarsidass 796: 216:This is the meaning of both 180:Pabongka Rinpoche states in 7: 4232:Twenty-two vows of Ambedkar 3972: 3033:, London: RoutledgeCurzon, 3019:Madhyamaka Schools in India 2873:"The Roots of Zen Buddhism" 2841:, Oxford University Press, 1781:Lamrim Chenmo, Volume Three 1459:Sera Jetsun Chokyi Gyaltsen 868: 845:Hornlike object of negation 765:Prasangika Perspectives on 693:The Unique Way of Refuting 167: 154: 128:Lamrim Chenmo, Volume Three 10: 5784: 5182:The unanswerable questions 2933:, Snow Lion Publications, 2823:, Snow Lion Publications, 2759: 2651:Cabezón & Dargyay 2007 2616:. Routledge 2002, page 17. 2223:, Simon and Schuster, p.18 2080:, VI:159", trans. Garfield 542:Emptiness - Ultimate Truth 292:(can momentarily change), 87:The Prāsaṅgika view holds 5710: 5662: 5577: 5492: 5267:Buddhist temples in Korea 5190: 5092: 4975: 4672: 4600: 4427: 4300: 4240: 3875: 3830:Chinese Esoteric Buddhism 3741: 3733:Three planes of existence 3681: 3526: 3418: 3348: 3340:Buddha in world religions 3202: 3147: 3119: 2988:Vose, Kevin Alan (2005), 2958:, Padmakara Translation, 2805:, Padmakara Translation, 2346:Buddha Heart, Buddha Mind 1121:. Routledge. p. 47. 1115:Richard Gombrich (2006). 1086:Buddhist and non-Buddhist 103:(an affirming negation). 5049:Persecution of Buddhists 4270:Four stages of awakening 3651:Three marks of existence 3237:Physical characteristics 2994:, University of Virginia 2871:Cheng, Hsueh-Li (1981), 2866:, Snow Lion Publications 2862:Brunhölzl, Karl (2004), 2344:Dalai Lama, the (1999). 1994:A Presentation of Tenets 1963:A Presentation of Tenets 1947:A Presentation of Tenets 1783:. pp. 152–3, 156–8. 1329:produced intrinsically. 936: 750:Is Mistaken but Reliable 633:storehouse consciousness 340:Refutation of Objections 4412:Ten principal disciples 3295:(aunt, adoptive mother) 2357:Kochumuttom, Thomas A. 2264:Oxford University Press 2262::"Ocean of Reasoning." 1877:Liberation in Our Hands 1864:Liberation in Our Hands 1798:Liberation in Our Hands 1419:Rongton Shakya Gyaltsen 982:(1846–1912) states, in 805:Svātantrika in disguise 182:Liberation in Our Hands 5122:Buddhism and democracy 4635:Tibetan Buddhist canon 4630:Chinese Buddhist canon 3862:Pre-sectarian Buddhism 3857:Early Buddhist schools 3010:A Study of Svatantrika 3008:Lopez, Donald (1987), 2904:Rizzi, Cesare (1988), 2149:Understanding the Mind 2147:Geshe Kelsang Gyatso, 2102:Understanding the Mind 2100:Geshe Kelsang Gyatso, 1376: 1262: 978:The Nyingmapa scholar 857: 842: 816: 675:(based on the work of 617: 607: 595:Emptiness of Emptiness 588: 528: 512:Things and phenomenon 494: 467:Nagarjuna's Middle Way 459: 324: 315: 244: 214: 192: 160:non-affirming negation 148:Non-affirming negation 137: 5132:Eight Consciousnesses 3242:Life of Buddha in art 2908:, Motilal Banarsidass 2382:Duckworth, Douglass. 1475:Changkya Rolpai Dorje 1433:, The eighth Karmapa 1371: 1247: 860:Levels of realization 852: 837: 811: 612: 602: 574: 523: 498:dependent designation 490: 455: 319: 302: 235: 201: 187: 132: 49:Madhyamaka philosophy 5609:East Asian religions 5039:Buddhism in the West 4610:Early Buddhist texts 4225:Four Right Exertions 3691:Ten spiritual realms 3184:Noble Eightfold Path 3003:, Simon and Schuster 2899:, Simon and Schuster 2837:Tsonghkhapa (2006), 2819:Tsong Khapa (2002), 2801:; Ju Mipham (2005), 1479:Konchog Jigme Wangpo 1463:Panchen Sonam Dragpa 896:Mūlamadhyamakakārikā 621:Mulamadhyamikakarika 475:Mūlamadhyamakakārikā 141:reductio ad absurdum 89:reductio ad absurdum 5763:Buddhist philosophy 5732:Religion portal 5479:Temple of the Tooth 5358:Jaya Sri Maha Bodhi 4397:Upāsaka and Upāsikā 3890:Bodhipakkhiyādhammā 3673:Two truths doctrine 3493:Mahapajapati Gotamī 3293:Mahapajapati Gotamī 2782:Tharpa Publications 1974:Berzin, Alexander, 1906:Berzin, Alexander. 1875:Pabongka Rinpoche " 1862:Pabongka Rinpoche " 1796:Pabongka Rinpoche " 1393:teachings, and the 1293:(emphasis original) 1285:Tsongkhapa quoting 1273:Ocean of Reasoning, 930:Two Truths Doctrine 903:Schools of Buddhism 814:the relative level. 5654:Western philosophy 5252:Dzong architecture 5074:Vipassana movement 5069:Buddhist modernism 4497:Emperor Wen of Sui 4265:Pratyekabuddhayāna 4198:Threefold Training 4000:Vipassana movement 3716:Hungry Ghost realm 3536:Avidyā (Ignorance) 3483:Puṇṇa Mantānīputta 3232:Great Renunciation 3227:Eight Great Events 3109: 2839:Ocean of Reasoning 2691:, p. 556-557. 2672:, p. 558-560. 2554:2015-03-24 at the 2208:Ocean of Reasoning 2176:Ocean of Reasoning 2051:, by Jay Garfield 1746:, p. 227-228. 1664:Ocean of Reasoning 1535:dbu ma chad lta ba 1118:Theravada Buddhism 886:Consciousness-only 717:Solitary Realizers 695:Self-Consciousness 570:Siddhārtha Gautama 478:Ocean of Reasoning 421:'s translation of 399:Prajñaptir upādāya 5740: 5739: 5378:Om mani padme hum 5084:Women in Buddhism 5000:Buddhist councils 4870:Western countries 4658:Madhyamakālaṃkāra 4419:Shaolin Monastery 3996:Samatha-vipassanā 3606:Pratītyasamutpāda 3410:Metteyya/Maitreya 3328: 3320: 3312: 3304: 3296: 3288: 3280: 3157:Four Noble Truths 3055:The Buddha Within 2848:978-0-19-514732-2 2791:978-0-948006-23-4 2481:Table of Contents 2174:Lama Tsongkhapa, 1991:Chokyi Gyaltsen’s 1960:Chokyi Gyaltsen’s 1944:Chokyi Gyaltsen’s 1662:Lama Tsongkhapa, 1417:As Thakchö says, 1128:978-1-134-90352-8 950:Lamrim Chenmo, V3 789:Refers to Objects 731:Self of Phenomena 689:Mind-Basis-of-All 407:mental imputation 390:Pratītyasamutpāda 239:aggregate factors 5775: 5768:Tibetan Buddhism 5730: 5729: 5718: 5717: 5557:Sacred languages 5405:Maya Devi Temple 5368:Mahabodhi Temple 5172:Secular Buddhism 5137:Engaged Buddhism 3977: 3825:Tibetan Buddhism 3776:Vietnamese Thiền 3375:Mahāsthāmaprāpta 3326: 3318: 3310: 3302: 3294: 3286: 3278: 3127: 3126: 3114: 3104: 3094: 3087: 3080: 3071: 3070: 3057:by S. K. Hookham 3043: 3022: 3013: 3004: 2995: 2984: 2968: 2943: 2909: 2900: 2891: 2867: 2851: 2833: 2815: 2794: 2749: 2743: 2737: 2736: 2724: 2718: 2717: 2705: 2699: 2698: 2686: 2680: 2679: 2667: 2661: 2660: 2648: 2639: 2638: 2626: 2617: 2612:Jinpa, Thupten. 2610: 2601: 2600: 2588: 2577: 2576: 2569:, p. 11-12. 2564: 2558: 2543: 2537: 2536: 2524: 2513: 2507: 2501: 2500: 2488: 2482: 2475: 2466: 2463: 2457: 2454: 2448: 2445: 2439: 2436: 2430: 2423: 2414: 2407: 2398: 2393: 2387: 2380: 2374: 2371: 2362: 2355: 2349: 2342: 2336: 2335: 2327: 2321: 2320: 2308: 2299: 2291: 2285: 2284: 2276: 2267: 2260: 2254: 2251: 2245: 2242: 2236: 2233: 2224: 2217: 2211: 2204: 2198: 2197: 2185: 2179: 2172: 2161: 2158: 2152: 2145: 2139: 2136:Tsong Khapa 2002 2133: 2124: 2123: 2111: 2105: 2098: 2092: 2089: 2083: 2078:Madhyamakāvatāra 2075: 2069: 2062: 2056: 2055:(2013) in press. 2046: 2040: 2037: 2031: 2028: 2015: 2012: 2006: 2003: 1997: 1987: 1981: 1972: 1966: 1956: 1950: 1940: 1934: 1931: 1922: 1916: 1910: 1904: 1898: 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5736: 5724: 5706: 5658: 5573: 5488: 5225:Ordination hall 5186: 5088: 5059:Buddhist crisis 4971: 4668: 4620:Mahayana sutras 4596: 4592:Thích Nhất Hạnh 4423: 4296: 4236: 4186:Bodhisattva vow 3871: 3737: 3677: 3636:Taṇhā (Craving) 3571:Five hindrances 3522: 3414: 3344: 3198: 3143: 3115: 3098: 3050: 3041: 3027:Phuntsho, Karma 2966: 2946: 2941: 2925: 2917: 2915:Further reading 2912: 2849: 2831: 2813: 2792: 2778:Ocean of Nectar 2762: 2752: 2744: 2740: 2730: 2727:Brunnholzl 2004 2725: 2721: 2711: 2708:van Schaik 2011 2706: 2702: 2692: 2689:Brunnhölzl 2004 2687: 2683: 2673: 2670:Brunnhölzl 2004 2668: 2664: 2654: 2649: 2642: 2632: 2627: 2620: 2611: 2604: 2594: 2591:Brunnhölzl 2004 2589: 2580: 2570: 2567:Brunnhölzl 2004 2565: 2561: 2556:Wayback Machine 2546:Thomas Doctor, 2544: 2540: 2530: 2527:Brunnhölzl 2004 2525: 2516: 2508: 2504: 2494: 2489: 2485: 2477:Cozort, Daniel 2476: 2469: 2464: 2460: 2455: 2451: 2446: 2442: 2437: 2433: 2425:Lama Tsongkhapa 2424: 2417: 2409:Lama Tsongkhapa 2408: 2401: 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R. Ambedkar 4579: 4574: 4569: 4564: 4559: 4554: 4549: 4544: 4539: 4534: 4529: 4524: 4519: 4514: 4509: 4504: 4502:Songtsen Gampo 4499: 4494: 4489: 4484: 4479: 4474: 4469: 4464: 4459: 4454: 4449: 4444: 4439: 4433: 4431: 4425: 4424: 4422: 4421: 4416: 4415: 4414: 4404: 4399: 4394: 4389: 4384: 4379: 4378: 4377: 4367: 4362: 4357: 4352: 4347: 4342: 4337: 4332: 4327: 4322: 4317: 4312: 4306: 4304: 4298: 4297: 4295: 4294: 4293: 4292: 4287: 4282: 4277: 4267: 4262: 4257: 4252: 4246: 4244: 4238: 4237: 4235: 4234: 4229: 4228: 4227: 4217: 4216: 4215: 4210: 4205: 4195: 4194: 4193: 4188: 4183: 4181:Eight precepts 4178: 4168: 4167: 4166: 4161: 4156: 4151: 4141: 4140: 4139: 4129: 4124: 4119: 4118: 4117: 4112: 4107: 4097: 4092: 4087: 4082: 4077: 4076: 4075: 4070: 4060: 4055: 4054: 4053: 4048: 4043: 4038: 4033: 4028: 4023: 4018: 4013: 4008: 4003: 3993: 3988: 3983: 3978: 3969: 3959: 3954: 3952:Five Strengths 3949: 3944: 3939: 3934: 3929: 3924: 3919: 3918: 3917: 3912: 3907: 3902: 3892: 3887: 3881: 3879: 3873: 3872: 3870: 3869: 3864: 3859: 3854: 3849: 3844: 3843: 3842: 3837: 3832: 3827: 3817: 3816: 3815: 3810: 3805: 3800: 3795: 3790: 3785: 3780: 3779: 3778: 3773: 3768: 3763: 3747: 3745: 3739: 3738: 3736: 3735: 3730: 3729: 3728: 3723: 3718: 3713: 3708: 3703: 3693: 3687: 3685: 3679: 3678: 3676: 3675: 3670: 3669: 3668: 3663: 3658: 3648: 3643: 3638: 3633: 3628: 3623: 3618: 3613: 3608: 3603: 3598: 3593: 3591:Mental factors 3588: 3583: 3578: 3573: 3568: 3563: 3558: 3553: 3548: 3543: 3538: 3532: 3530: 3524: 3523: 3521: 3520: 3515: 3510: 3505: 3500: 3495: 3490: 3485: 3480: 3475: 3470: 3465: 3460: 3455: 3450: 3445: 3443:Mahamoggallāna 3440: 3435: 3430: 3424: 3422: 3416: 3415: 3413: 3412: 3407: 3402: 3397: 3392: 3387: 3382: 3377: 3372: 3367: 3366: 3365: 3358:Avalokiteśvara 3354: 3352: 3346: 3345: 3343: 3342: 3337: 3332: 3331: 3330: 3322: 3314: 3306: 3298: 3290: 3282: 3269: 3264: 3259: 3254: 3249: 3244: 3239: 3234: 3229: 3224: 3219: 3214: 3208: 3206: 3200: 3199: 3197: 3196: 3191: 3186: 3181: 3180: 3179: 3174: 3169: 3159: 3153: 3151: 3145: 3144: 3142: 3141: 3136: 3131: 3120: 3117: 3116: 3097: 3096: 3089: 3082: 3074: 3068: 3067: 3049: 3048:External links 3046: 3045: 3044: 3039: 3023: 3014: 3005: 2996: 2985: 2975: 2974: 2970: 2969: 2964: 2948:Shantarakshita 2944: 2939: 2922: 2921: 2916: 2913: 2911: 2910: 2901: 2892: 2883:(4): 451–478, 2868: 2858: 2857: 2853: 2852: 2847: 2834: 2829: 2816: 2811: 2799:Shantarakshita 2795: 2790: 2774:Kelsang Gyatso 2768: 2767: 2763: 2761: 2758: 2757: 2756: 2751: 2750: 2738: 2729:, p. 565. 2719: 2700: 2681: 2662: 2640: 2631:, p. 125. 2618: 2602: 2593:, p. 556. 2578: 2559: 2538: 2529:, p. 555. 2514: 2502: 2483: 2467: 2458: 2449: 2440: 2431: 2415: 2399: 2388: 2375: 2363: 2350: 2337: 2322: 2300: 2286: 2283:. p. 279. 2268: 2255: 2246: 2237: 2225: 2212: 2199: 2180: 2162: 2153: 2140: 2138:, p. 178. 2125: 2116:, p. 148. 2106: 2093: 2084: 2070: 2057: 2041: 2032: 2016: 2007: 1998: 1982: 1967: 1951: 1935: 1923: 1911: 1899: 1881: 1868: 1855: 1843: 1829: 1820: 1811: 1802: 1786: 1766: 1763:. p. 229. 1748: 1736: 1734:, p. 227. 1721: 1718:. p. 235. 1704: 1701:. p. 255. 1689: 1668: 1655: 1653:, pg. 208-210. 1640: 1624: 1615: 1596: 1595: 1594: 1589: 1586: 1585: 1584: 1579: 1578: 1559: 1543: 1539:bdud kyi tshig 1514: 1504: 1500:Eighth Karmapa 1483: 1443:Gendün Chöphel 1431:Shakya Chogden 1410: 1406:is established 1378: 1364: 1355: 1340: 1332: 1316: 1305: 1295: 1278: 1264: 1252: 1244:intentionality 1235: 1226: 1216: 1203: 1194: 1185: 1176: 1163: 1154: 1134: 1127: 1100: 1090: 1077: 1075: 1074: 1073:obstructions." 1070: 1067: 1063: 1060: 1039: 1026: 1017: 1007: 998: 988: 971: 962: 953: 940: 938: 935: 933: 932: 927: 926: 925: 920: 915: 910: 900: 899: 898: 888: 883: 878: 872: 870: 867: 861: 858: 846: 843: 824: 823:Own inventions 821: 806: 803: 798: 795: 794: 793: 790: 784: 781: 778: 775: 772: 769: 763: 760: 757: 754: 751: 741: 740: 737: 734: 727: 709: 706: 697: 691: 681:Ngawang Belden 677:Jamyang Shayba 668: 665: 628: 625: 596: 593: 575: 548: 545: 543: 540: 509: 506: 485: 482: 449: 446: 441: 440: 437: 430: 419:Kelsang Gyatso 414: 411: 403: 402: 396: 393: 382: 379: 362: 344: 328: 325: 261: 258: 229: 226: 177: 174: 149: 146: 122: 119: 117: 114: 77: 74: 72: 69: 15: 9: 6: 4: 3: 2: 5780: 5769: 5766: 5764: 5761: 5759: 5756: 5754: 5751: 5750: 5748: 5733: 5728: 5723: 5721: 5713: 5712: 5709: 5703: 5700: 5698: 5695: 5693: 5690: 5688: 5685: 5683: 5680: 5678: 5675: 5673: 5670: 5669: 5667: 5665: 5661: 5655: 5652: 5650: 5647: 5645: 5642: 5640: 5637: 5635: 5632: 5630: 5627: 5625: 5622: 5620: 5617: 5615: 5612: 5610: 5607: 5603: 5600: 5598: 5595: 5594: 5593: 5590: 5588: 5585: 5584: 5582: 5580: 5576: 5568: 5565: 5563: 5560: 5559: 5558: 5555: 5553: 5550: 5548: 5545: 5543: 5540: 5538: 5535: 5533: 5530: 5528: 5525: 5523: 5520: 5518: 5515: 5513: 5510: 5508: 5505: 5503: 5500: 5499: 5497: 5495: 5494:Miscellaneous 5491: 5485: 5484:Vegetarianism 5482: 5480: 5477: 5473: 5470: 5468: 5465: 5463: 5460: 5458: 5455: 5453: 5450: 5449: 5448: 5445: 5443: 5440: 5438: 5435: 5433: 5430: 5428: 5425: 5421: 5418: 5416: 5413: 5411: 5408: 5406: 5403: 5401: 5398: 5397: 5396: 5393: 5391: 5388: 5386: 5383: 5379: 5376: 5375: 5374: 5371: 5369: 5366: 5364: 5361: 5359: 5356: 5352: 5349: 5347: 5344: 5342: 5339: 5337: 5334: 5332: 5329: 5328: 5327: 5324: 5322: 5319: 5317: 5314: 5312: 5309: 5307: 5306:Buddha in art 5304: 5302: 5299: 5297: 5294: 5290: 5287: 5286: 5285: 5282: 5278: 5275: 5273: 5270: 5268: 5265: 5263: 5260: 5258: 5255: 5253: 5250: 5248: 5245: 5241: 5238: 5237: 5236: 5233: 5231: 5228: 5226: 5223: 5221: 5218: 5216: 5213: 5211: 5208: 5206: 5203: 5202: 5201: 5198: 5197: 5195: 5193: 5189: 5183: 5180: 5178: 5175: 5173: 5170: 5168: 5165: 5163: 5160: 5158: 5155: 5153: 5150: 5148: 5145: 5143: 5140: 5138: 5135: 5133: 5130: 5128: 5125: 5123: 5120: 5118: 5115: 5113: 5110: 5108: 5105: 5103: 5100: 5099: 5097: 5095: 5091: 5085: 5082: 5080: 5077: 5075: 5072: 5070: 5067: 5065: 5062: 5060: 5057: 5055: 5052: 5050: 5047: 5045: 5042: 5040: 5037: 5035: 5032: 5028: 5025: 5024: 5023: 5020: 5018: 5015: 5011: 5008: 5007: 5006: 5003: 5001: 4998: 4996: 4993: 4991: 4988: 4986: 4983: 4982: 4980: 4978: 4974: 4966: 4963: 4961: 4960:United States 4958: 4956: 4953: 4951: 4948: 4946: 4943: 4941: 4938: 4936: 4933: 4931: 4928: 4926: 4923: 4921: 4918: 4916: 4913: 4911: 4908: 4906: 4903: 4901: 4898: 4896: 4893: 4891: 4888: 4886: 4883: 4881: 4878: 4876: 4873: 4872: 4871: 4868: 4864: 4861: 4859: 4856: 4855: 4854: 4851: 4847: 4844: 4843: 4842: 4839: 4835: 4832: 4830: 4827: 4826: 4825: 4822: 4820: 4817: 4815: 4812: 4810: 4807: 4805: 4802: 4800: 4797: 4795: 4792: 4787: 4783: 4780: 4778: 4775: 4773: 4770: 4769: 4768: 4765: 4763: 4760: 4758: 4755: 4753: 4750: 4748: 4745: 4743: 4740: 4738: 4735: 4733: 4730: 4728: 4725: 4723: 4720: 4718: 4715: 4713: 4710: 4708: 4705: 4703: 4700: 4698: 4695: 4693: 4690: 4688: 4685: 4683: 4680: 4679: 4677: 4675: 4671: 4665: 4662: 4660: 4659: 4655: 4653: 4650: 4648: 4645: 4643: 4642: 4638: 4636: 4633: 4631: 4628: 4626: 4623: 4621: 4618: 4616: 4613: 4611: 4608: 4607: 4605: 4603: 4599: 4593: 4590: 4588: 4585: 4583: 4580: 4578: 4575: 4573: 4570: 4568: 4565: 4563: 4560: 4558: 4555: 4553: 4550: 4548: 4545: 4543: 4540: 4538: 4535: 4533: 4530: 4528: 4525: 4523: 4520: 4518: 4517:Padmasambhava 4515: 4513: 4510: 4508: 4505: 4503: 4500: 4498: 4495: 4493: 4490: 4488: 4485: 4483: 4480: 4478: 4475: 4473: 4470: 4468: 4465: 4463: 4460: 4458: 4455: 4453: 4450: 4448: 4445: 4443: 4440: 4438: 4435: 4434: 4432: 4430: 4429:Major figures 4426: 4420: 4417: 4413: 4410: 4409: 4408: 4405: 4403: 4400: 4398: 4395: 4393: 4390: 4388: 4385: 4383: 4380: 4376: 4375:Western tulku 4373: 4372: 4371: 4368: 4366: 4363: 4361: 4358: 4356: 4353: 4351: 4348: 4346: 4343: 4341: 4338: 4336: 4333: 4331: 4328: 4326: 4323: 4321: 4318: 4316: 4313: 4311: 4308: 4307: 4305: 4303: 4299: 4291: 4288: 4286: 4283: 4281: 4278: 4276: 4273: 4272: 4271: 4268: 4266: 4263: 4261: 4258: 4256: 4253: 4251: 4248: 4247: 4245: 4243: 4239: 4233: 4230: 4226: 4223: 4222: 4221: 4218: 4214: 4211: 4209: 4206: 4204: 4201: 4200: 4199: 4196: 4192: 4189: 4187: 4184: 4182: 4179: 4177: 4176:Five precepts 4174: 4173: 4172: 4169: 4165: 4162: 4160: 4157: 4155: 4154:Dhamma vicaya 4152: 4150: 4147: 4146: 4145: 4142: 4138: 4135: 4134: 4133: 4130: 4128: 4125: 4123: 4120: 4116: 4113: 4111: 4108: 4106: 4103: 4102: 4101: 4098: 4096: 4093: 4091: 4088: 4086: 4083: 4081: 4078: 4074: 4071: 4069: 4066: 4065: 4064: 4061: 4059: 4056: 4052: 4049: 4047: 4044: 4042: 4039: 4037: 4034: 4032: 4029: 4027: 4024: 4022: 4019: 4017: 4014: 4012: 4009: 4007: 4004: 4001: 3997: 3994: 3992: 3989: 3987: 3984: 3982: 3979: 3976: 3975: 3970: 3968: 3965: 3964: 3963: 3960: 3958: 3955: 3953: 3950: 3948: 3945: 3943: 3940: 3938: 3935: 3933: 3930: 3928: 3925: 3923: 3922:Buddhābhiṣeka 3920: 3916: 3913: 3911: 3908: 3906: 3903: 3901: 3898: 3897: 3896: 3893: 3891: 3888: 3886: 3883: 3882: 3880: 3878: 3874: 3868: 3865: 3863: 3860: 3858: 3855: 3853: 3850: 3848: 3845: 3841: 3838: 3836: 3833: 3831: 3828: 3826: 3823: 3822: 3821: 3818: 3814: 3811: 3809: 3806: 3804: 3801: 3799: 3796: 3794: 3791: 3789: 3786: 3784: 3781: 3777: 3774: 3772: 3769: 3767: 3764: 3762: 3759: 3758: 3757: 3754: 3753: 3752: 3749: 3748: 3746: 3744: 3740: 3734: 3731: 3727: 3724: 3722: 3719: 3717: 3714: 3712: 3709: 3707: 3704: 3702: 3699: 3698: 3697: 3694: 3692: 3689: 3688: 3686: 3684: 3680: 3674: 3671: 3667: 3664: 3662: 3659: 3657: 3654: 3653: 3652: 3649: 3647: 3644: 3642: 3639: 3637: 3634: 3632: 3629: 3627: 3624: 3622: 3619: 3617: 3614: 3612: 3609: 3607: 3604: 3602: 3599: 3597: 3594: 3592: 3589: 3587: 3584: 3582: 3579: 3577: 3574: 3572: 3569: 3567: 3566:Enlightenment 3564: 3562: 3559: 3557: 3556:Dhamma theory 3554: 3552: 3551:Buddha-nature 3549: 3547: 3544: 3542: 3539: 3537: 3534: 3533: 3531: 3529: 3525: 3519: 3516: 3514: 3511: 3509: 3506: 3504: 3501: 3499: 3496: 3494: 3491: 3489: 3486: 3484: 3481: 3479: 3476: 3474: 3471: 3469: 3466: 3464: 3461: 3459: 3456: 3454: 3451: 3449: 3446: 3444: 3441: 3439: 3436: 3434: 3431: 3429: 3426: 3425: 3423: 3421: 3417: 3411: 3408: 3406: 3403: 3401: 3398: 3396: 3393: 3391: 3390:Samantabhadra 3388: 3386: 3383: 3381: 3378: 3376: 3373: 3371: 3368: 3364: 3361: 3360: 3359: 3356: 3355: 3353: 3351: 3347: 3341: 3338: 3336: 3333: 3329: 3323: 3321: 3315: 3313: 3307: 3305: 3299: 3297: 3291: 3289: 3283: 3281: 3275: 3274: 3273: 3270: 3268: 3265: 3263: 3260: 3258: 3255: 3253: 3250: 3248: 3245: 3243: 3240: 3238: 3235: 3233: 3230: 3228: 3225: 3223: 3220: 3218: 3215: 3213: 3210: 3209: 3207: 3205: 3201: 3195: 3192: 3190: 3187: 3185: 3182: 3178: 3175: 3173: 3170: 3168: 3165: 3164: 3163: 3160: 3158: 3155: 3154: 3152: 3150: 3146: 3140: 3137: 3135: 3132: 3130: 3122: 3121: 3118: 3113: 3108: 3103: 3095: 3090: 3088: 3083: 3081: 3076: 3075: 3072: 3066: 3062: 3058: 3056: 3052: 3051: 3042: 3040:0-415-35252-5 3036: 3032: 3028: 3024: 3020: 3015: 3011: 3006: 3002: 2997: 2993: 2992: 2986: 2982: 2977: 2976: 2972: 2971: 2967: 2965:1-59030-241-9 2961: 2957: 2953: 2949: 2945: 2942: 2940:1-55939-166-9 2936: 2932: 2928: 2924: 2923: 2919: 2918: 2907: 2902: 2898: 2893: 2890: 2886: 2882: 2878: 2874: 2869: 2865: 2860: 2859: 2855: 2854: 2850: 2844: 2840: 2835: 2832: 2830:1-55939-166-9 2826: 2822: 2817: 2814: 2812:1-59030-241-9 2808: 2804: 2800: 2796: 2793: 2787: 2783: 2779: 2775: 2770: 2769: 2765: 2764: 2754: 2753: 2747: 2742: 2734: 2728: 2723: 2715: 2710:, p. 109 2709: 2704: 2696: 2690: 2685: 2677: 2671: 2666: 2658: 2653:, p. 17. 2652: 2647: 2645: 2636: 2630: 2629:Thakchoe 2004 2625: 2623: 2615: 2609: 2607: 2598: 2592: 2587: 2585: 2583: 2574: 2568: 2563: 2557: 2553: 2550: 2549: 2542: 2534: 2528: 2523: 2521: 2519: 2512:, p. 23. 2511: 2506: 2498: 2492: 2491:Thakchoe 2004 2487: 2480: 2474: 2472: 2462: 2453: 2444: 2435: 2428: 2427:Lamrim Chenmo 2422: 2420: 2412: 2411:Lamrim Chenmo 2406: 2404: 2397: 2392: 2385: 2379: 2370: 2368: 2360: 2354: 2347: 2341: 2333: 2332:Lamrim Chenmo 2326: 2318: 2312: 2307: 2305: 2298: 2297: 2290: 2282: 2281:Lamrim Chenmo 2275: 2273: 2265: 2259: 2250: 2241: 2232: 2230: 2222: 2216: 2209: 2203: 2195: 2189: 2184: 2177: 2171: 2169: 2167: 2157: 2150: 2144: 2137: 2132: 2130: 2121: 2115: 2110: 2103: 2097: 2088: 2082: 2079: 2074: 2067: 2061: 2054: 2053:Smith College 2050: 2045: 2036: 2027: 2025: 2023: 2021: 2011: 2002: 1995: 1992: 1986: 1979: 1978: 1971: 1964: 1961: 1955: 1948: 1945: 1939: 1930: 1928: 1921: 1915: 1909: 1903: 1896: 1890: 1888: 1886: 1878: 1872: 1865: 1859: 1850: 1848: 1838: 1836: 1834: 1824: 1815: 1806: 1799: 1793: 1791: 1782: 1775: 1773: 1771: 1762: 1761:Lamrim Chenmo 1755: 1753: 1745: 1740: 1733: 1728: 1726: 1717: 1711: 1709: 1700: 1699:Lamrim Chenmo 1693: 1686: 1681: 1679: 1677: 1675: 1673: 1665: 1659: 1652: 1647: 1645: 1637: 1631: 1629: 1619: 1610: 1608: 1606: 1604: 1602: 1597: 1592: 1591: 1582: 1581: 1574: 1570: 1563: 1547: 1540: 1536: 1532: 1528: 1524: 1518: 1508: 1501: 1497: 1493: 1487: 1480: 1476: 1472: 1471:Jamyang Zhépa 1468: 1464: 1460: 1456: 1452: 1448: 1444: 1440: 1436: 1432: 1428: 1424: 1420: 1414: 1407: 1403: 1400: 1399:buddha nature 1396: 1392: 1388: 1382: 1375: 1368: 1359: 1353: 1349: 1336: 1330: 1325: 1314: 1309: 1299: 1292: 1288: 1282: 1274: 1268: 1258: 1251: 1245: 1239: 1230: 1220: 1213: 1207: 1198: 1189: 1180: 1173: 1170:Nagarjuna in 1167: 1158: 1152: 1148: 1144: 1138: 1130: 1124: 1120: 1119: 1110: 1104: 1094: 1087: 1081: 1071: 1068: 1064: 1061: 1058: 1054: 1053: 1050: 1043: 1036: 1030: 1021: 1011: 1002: 992: 985: 981: 980:Jamgon Mipham 975: 966: 957: 951: 945: 941: 931: 928: 924: 921: 919: 916: 914: 911: 909: 906: 905: 904: 901: 897: 894: 893: 892: 889: 887: 884: 882: 879: 877: 876:Buddha-nature 874: 873: 866: 856: 851: 841: 836: 834: 833:Thupten Jinpa 831:According to 829: 820: 815: 810: 802: 791: 788: 785: 782: 779: 776: 773: 770: 768: 764: 761: 758: 755: 752: 749: 746: 745: 744: 738: 735: 732: 728: 726: 722: 718: 714: 710: 707: 704: 703: 698: 696: 692: 690: 686: 685: 684: 682: 678: 674: 664: 662: 658: 652: 650: 649:of the person 646: 642: 638: 634: 624: 622: 616: 611: 606: 601: 592: 586: 573: 571: 567: 563: 559: 555: 539: 537: 533: 527: 522: 520: 515: 505: 503: 499: 493: 489: 481: 479: 476: 470: 468: 464: 458: 454: 445: 438: 435: 431: 428: 427: 426: 424: 420: 410: 408: 400: 397: 394: 391: 388: 387: 386: 378: 376: 369: 361: 359: 353: 343: 341: 337: 333: 323: 318: 314: 311: 307: 304:When knowing 301: 299: 295: 291: 287: 283: 279: 275: 271: 267: 257: 255: 250: 243: 240: 234: 225: 223: 219: 213: 212:by this mind. 211: 207: 200: 197: 191: 186: 183: 173: 169: 163: 161: 156: 145: 142: 136: 131: 129: 113: 110: 104: 102: 98: 94: 90: 85: 83: 68: 65: 61: 57: 52: 50: 46: 42: 38: 34: 30: 26: 22: 5672:Bodhisattvas 5592:Christianity 5587:Baháʼí Faith 5452:Dharmachakra 5442:Prayer wheel 5432:Prayer beads 5200:Architecture 5079:969 Movement 4863:Saudi Arabia 4841:Central Asia 4834:South Africa 4656: 4639: 4572:Panchen Lama 4477:Buddhapālita 4073:Satipatthana 4068:Mindful Yoga 3981:Recollection 3895:Brahmavihara 3766:Japanese Zen 3761:Chinese Chan 3721:Animal realm 3528:Key concepts 3350:Bodhisattvas 3162:Three Jewels 3054: 3030: 3018: 3009: 3000: 2990: 2980: 2955: 2930: 2905: 2896: 2880: 2876: 2863: 2838: 2820: 2802: 2777: 2745: 2741: 2722: 2703: 2684: 2665: 2613: 2562: 2547: 2541: 2505: 2486: 2478: 2461: 2452: 2443: 2434: 2426: 2410: 2391: 2383: 2378: 2358: 2353: 2345: 2340: 2331: 2330:Tsongkhapa. 2325: 2295: 2289: 2280: 2279:Tsongkhapa. 2258: 2249: 2240: 2220: 2215: 2207: 2202: 2183: 2175: 2156: 2148: 2143: 2109: 2101: 2096: 2087: 2081: 2073: 2066:Prasannapadā 2060: 2048: 2044: 2035: 2010: 2001: 1993: 1985: 1976: 1970: 1962: 1954: 1946: 1938: 1919: 1914: 1902: 1894: 1879:" Pg 276-277 1876: 1871: 1863: 1858: 1823: 1814: 1805: 1800:" Pg 274-275 1797: 1780: 1779:Tsongkhapa. 1760: 1759:Tsongkhapa. 1739: 1715: 1698: 1697:Tsongkhapa. 1692: 1663: 1658: 1650: 1635: 1618: 1568: 1562: 1546: 1538: 1534: 1530: 1526: 1522: 1517: 1507: 1486: 1469:, The first 1413: 1405: 1401: 1381: 1372: 1367: 1358: 1351: 1341: 1335: 1327: 1317: 1312: 1308: 1298: 1290: 1281: 1272: 1267: 1256: 1248: 1238: 1229: 1219: 1206: 1197: 1188: 1179: 1171: 1166: 1157: 1137: 1117: 1103: 1093: 1085: 1080: 1056: 1048: 1042: 1035:Sarvastivada 1029: 1020: 1010: 1001: 991: 983: 974: 965: 956: 949: 944: 881:Buddhapālita 863: 853: 848: 838: 830: 826: 817: 812: 808: 800: 742: 721:Selflessness 719:Realize the 700: 672: 670: 653: 648: 630: 620: 618: 613: 608: 603: 598: 589: 576: 561: 557: 553: 550: 529: 524: 518: 513: 511: 501: 497: 495: 491: 487: 477: 471: 466: 462: 460: 456: 451: 442: 422: 416: 404: 384: 377:of reality. 371: 363: 357: 355: 345: 339: 334: 330: 320: 316: 310:selflessness 306:selflessness 303: 281: 263: 245: 236: 231: 215: 209: 205: 202: 193: 188: 181: 179: 164: 159: 151: 138: 133: 127: 124: 105: 86: 81: 79: 53: 44: 40: 18: 5517:Dharma talk 5346:Asalha Puja 5142:Eschatology 4945:Switzerland 4925:New Zealand 4853:Middle East 4762:Philippines 4682:Afghanistan 4487:Bodhidharma 4472:Buddhaghosa 4392:Householder 4302:Monasticism 4255:Bodhisattva 4110:Prostration 4063:Mindfulness 3991:Anapanasati 3974:Kammaṭṭhāna 3771:Korean Seon 3711:Asura realm 3706:Human realm 3646:Ten Fetters 3601:Parinirvana 3503:Uppalavanna 3468:Mahākaccana 3453:Mahākassapa 3385:Kṣitigarbha 3380:Ākāśagarbha 3277:Suddhodāna 3222:Four sights 3149:Foundations 2927:Tsong Khapa 2906:Candrakīrti 2493:, p. 4 2293:Rigpawiki, 1492:Karma Kagyü 1455:Gendun Drub 1447:Gyaltsab Je 1435:Mikyo Dorje 1402:is findable 1395:Chittamatra 1389:teachings, 1143:impermanent 1066:perception. 918:Sautrantika 645:Chittamatra 562:Heart Sutra 536:clear light 290:impermanent 278:Sautrāntika 272:schools of 60:Karma Kagyu 45:Svātantrika 5753:Madhyamaka 5747:Categories 5634:Psychology 5614:Gnosticism 5602:Comparison 5597:Influences 5579:Comparison 5462:Bhavacakra 5420:Kushinagar 5395:Pilgrimage 5341:Māgha Pūjā 5296:Bodhi Tree 5112:Buddhology 5102:Abhidharma 5094:Philosophy 5027:Menander I 4895:Costa Rica 4846:Uzbekistan 4687:Bangladesh 4641:Dhammapada 4625:Pali Canon 4587:Ajahn Chah 4567:Dalai Lama 4467:Kumārajīva 4462:Vasubandhu 4437:The Buddha 4345:Zen master 4280:Sakadagami 4260:Buddhahood 4191:Pratimokṣa 4006:Shikantaza 3962:Meditation 3937:Deity yoga 3808:Madhyamaka 3701:Deva realm 3596:Mindstream 3546:Bodhicitta 3458:Aṅgulimāla 3325:Devadatta 3301:Yaśodharā 3204:The Buddha 3194:Middle Way 1638:, pg. 235. 1588:References 1451:Khedrub Je 913:Prasangika 908:Madhyamaka 840:tradition. 657:aggregates 566:Shariputra 463:Chatuṣkoṭi 434:convention 286:Vaibhāṣika 274:Vaibhāṣika 168:Prāsaṅgika 155:Prāsaṅgika 76:Prāsaṅgika 64:Tsongkhapa 41:Prāsaṅgika 31:school of 5702:Festivals 5682:Buddhists 5644:Theosophy 5447:Symbolism 5437:Hama yumi 5410:Bodh Gaya 5177:Socialism 5152:Evolution 5127:Economics 4965:Venezuela 4880:Australia 4875:Argentina 4799:Sri Lanka 4794:Singapore 4712:Indonesia 4674:Countries 4615:Tripiṭaka 4577:Ajahn Mun 4452:Nagarjuna 4447:Aśvaghoṣa 4330:Anagārika 4325:Śrāmaṇerī 4320:Śrāmaṇera 4315:Bhikkhunī 4275:Sotāpanna 4164:Passaddhi 4105:Offerings 4080:Nekkhamma 3957:Iddhipada 3877:Practices 3847:Theravada 3820:Vajrayana 3813:Yogachara 3783:Pure Land 3696:Six Paths 3683:Cosmology 3463:Anuruddha 3438:Sāriputta 3428:Kaundinya 3420:Disciples 3395:Vajrapāṇi 3247:Footprint 3212:Tathāgata 2973:Scholarly 2952:Ju Mipham 2856:Secondary 2178:, pg. 67. 1666:, pg. 59. 1529:) and in 1496:Mahamudra 1287:Nagarjuna 1151:dependent 1147:has parts 891:Nagarjuna 797:Criticism 787:Pratyaksa 725:Phenomena 702:svatantra 336:Nagarjuna 298:dependent 294:has parts 254:ignorance 249:ignorance 218:ignorance 196:ignorance 25:emptiness 5758:Mahayana 5720:Category 5649:Violence 5619:Hinduism 5567:Sanskrit 5522:Hinayana 5507:Amitābha 5467:Swastika 5336:Uposatha 5326:Holidays 5311:Calendar 5157:Humanism 4995:Kanishka 4985:Timeline 4809:Thailand 4777:Kalmykia 4772:Buryatia 4757:Pakistan 4742:Mongolia 4737:Maldives 4732:Malaysia 4697:Cambodia 4562:Shamarpa 4557:Nichiren 4507:Xuanzang 4442:Nagasena 4360:Rinpoche 4090:Pāramitā 3932:Devotion 3852:Navayana 3840:Dzogchen 3803:Nichiren 3751:Mahayana 3743:Branches 3621:Saṅkhāra 3370:Mañjuśrī 3327:(cousin) 3319:(cousin) 3287:(mother) 3279:(father) 3267:Miracles 3217:Birthday 3134:Glossary 3107:Buddhism 3065:Shentong 3061:Rangtong 3029:(2005), 2983:, Wisdom 2954:(2005), 2929:(2002), 2776:(1995), 2552:Archived 1866:" Pg 276 1583:Subnotes 1391:Shentong 1387:Dzogchen 1253:— 1057:"Arhats" 923:Yogacara 869:See also 615:nothing? 514:do exist 270:Hinayana 101:Dzogchen 82:prasaṅga 33:Buddhism 29:Mahayana 5697:Temples 5677:Buddhas 5639:Science 5629:Judaism 5624:Jainism 5542:Lineage 5502:Abhijñā 5472:Thangka 5415:Sarnath 5400:Lumbini 5321:Funeral 5316:Cuisine 5192:Culture 5167:Reality 5117:Creator 5107:Atomism 4977:History 4950:Ukraine 4910:Germany 4829:Senegal 4819:Vietnam 4747:Myanmar 4547:Shinran 4537:Karmapa 4512:Shandao 4482:Dignāga 4407:Śrāvaka 4387:Donchee 4382:Kappiya 4340:Sayadaw 4310:Bhikkhu 4285:Anāgāmi 4242:Nirvana 4208:Samadhi 4095:Paritta 4036:Tonglen 4031:Mandala 3986:Smarana 3967:Mantras 3915:Upekkha 3885:Bhavana 3835:Shingon 3788:Tiantai 3641:Tathātā 3631:Śūnyatā 3626:Skandha 3616:Saṃsāra 3611:Rebirth 3586:Kleshas 3576:Indriya 3478:Subhūti 3363:Guanyin 3317:Ānanda 3309:Rāhula 3189:Nirvana 3129:Outline 2920:Primary 2766:Primary 2760:Sources 2210:pp 12-3 2104:Pp 9-12 1996:Pp. 4-5 1593:Printed 1427:Gorampa 1107:"(...) 767:Nirvana 713:Hearers 641:Gelugpa 465:. From 356:In his 266:Gelugpa 264:In the 210:grasped 206:appears 56:Gelugpa 5692:Sutras 5687:Suttas 5552:Siddhi 5537:Koliya 5512:Brahmā 5427:Poetry 5373:Mantra 5363:Kasaya 5235:Pagoda 5215:Kyaung 5210:Vihāra 5205:Temple 5147:Ethics 4990:Ashoka 4940:Sweden 4935:Poland 4930:Norway 4920:Mexico 4905:France 4890:Canada 4885:Brazil 4824:Africa 4804:Taiwan 4767:Russia 4692:Bhutan 4652:Vinaya 4532:Naropa 4522:Saraha 4457:Asanga 4213:Prajñā 4122:Refuge 4085:Nianfo 4046:Tertön 4041:Tantra 4026:Ganana 4016:Tukdam 3942:Dhyāna 3910:Mudita 3905:Karuṇā 3798:Risshū 3793:Huayan 3726:Naraka 3666:Anattā 3661:Dukkha 3656:Anicca 3561:Dharma 3513:Channa 3448:Ānanda 3433:Assaji 3400:Skanda 3303:(wife) 3272:Family 3252:Relics 3177:Sangha 3172:Dharma 3167:Buddha 3037: 2962: 2937: 2845: 2827: 2809: 2788: 2772:Geshe 2429:Pg 192 2413:Pg 191 2386:Pg 255 2266:(2006) 1385:Often 1315:says: 1149:, and 1125: 1109:anatta 1049:Arhats 643:, the 313:snake. 135:party? 39:where 5664:Lists 5532:Kalpa 5527:Iddhi 5390:Music 5385:Mudra 5351:Vassa 5331:Vesak 5301:Budai 5247:Candi 5230:Stupa 5162:Logic 4915:Italy 4814:Tibet 4752:Nepal 4722:Korea 4717:Japan 4707:India 4702:China 4647:Sutra 4602:Texts 4552:Dōgen 4542:Hōnen 4527:Atiśa 4492:Zhiyi 4402:Achar 4370:Tulku 4365:Geshe 4350:Rōshi 4335:Ajahn 4290:Arhat 4250:Bodhi 4220:Vīrya 4137:Sacca 4132:Satya 4127:Sādhu 4115:Music 4058:Merit 4051:Terma 4011:Zazen 3947:Faith 3900:Mettā 3581:Karma 3541:Bardo 3508:Asita 3498:Khema 3488:Upāli 3473:Nanda 3311:(son) 3285:Māyā 3262:Films 3139:Index 2361:Pp4-5 1965:Pg 21 1949:Pg 33 1897:P 323 1212:Gelug 937:Notes 661:karma 532:rigpa 423:Lorig 5562:Pāḷi 5547:Māra 5457:Flag 4858:Iran 4782:Tuva 4727:Laos 4355:Lama 4203:Śīla 4171:Śīla 4159:Pīti 4149:Sati 4100:Puja 4021:Koan 3927:Dāna 3518:Yasa 3405:Tārā 3063:and 3035:ISBN 2960:ISBN 2935:ISBN 2843:ISBN 2825:ISBN 2807:ISBN 2786:ISBN 2733:help 2714:help 2695:help 2676:help 2657:help 2635:help 2597:help 2573:help 2533:help 2497:help 2317:help 2194:help 2151:Pp 9 2120:help 1404:and 1210:The 1123:ISBN 715:and 679:and 568:and 502:only 276:and 43:and 19:The 5284:Art 5220:Wat 3756:Zen 3059:on 2885:doi 2755:Web 1541:)." 1271:In 1246:: " 723:of 635:or 534:or 338:'s 5749:: 4786:ru 2950:; 2879:, 2875:, 2784:, 2780:, 2643:^ 2621:^ 2605:^ 2581:^ 2517:^ 2470:^ 2418:^ 2402:^ 2366:^ 2303:^ 2271:^ 2228:^ 2165:^ 2128:^ 2019:^ 1926:^ 1884:^ 1846:^ 1832:^ 1789:^ 1769:^ 1751:^ 1724:^ 1707:^ 1671:^ 1643:^ 1627:^ 1600:^ 1477:, 1473:, 1465:, 1461:, 1457:, 1453:, 1449:, 1441:, 1437:, 1429:, 1425:, 1421:, 1145:, 564:, 521:: 480:. 51:. 4788:) 4784:( 4002:) 3998:( 3093:e 3086:t 3079:v 2887:: 2881:8 2735:) 2716:) 2697:) 2678:) 2659:) 2637:) 2599:) 2575:) 2535:) 2499:) 2319:) 2313:. 2196:) 2190:. 2122:) 2064:" 1980:, 1494:( 1408:. 1131:. 1037:. 705:)

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