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.
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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."
6001:
53:
1224:
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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1247:
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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3397:
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1918:
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)."
1028:
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.
1602:
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.
1220:
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.
1064:
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
1606:
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.
1481:
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.
1435:
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
1261:
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
1219:
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
1006:
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
1677:
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
1063:
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.
2303:
2301:
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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
2035:
2033:
1482:
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.
1080:
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
3211:
3003:
2403:
1474:
to convince opponents of the Madhyamaka point of view, and the implications of the establishment of conventional existence 'according to characteristics'.
4151:
1520:
Lama Tsongkhapa outline eight key points that differentiate the Prāsaṅgika from his opponents that, according to him, hold a Svātantrika view. They are:
5066:
3541:
955:
2218:
2343:
1449:
1382:
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
2563:
1563:
However, many scholars will assert that the main difference is condensed in point 3: the use of autonomous syllogisms by the Svātantrikas and the
1426:
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3301:
3230:
3022:
2408:
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was translated by Yeshe De (Jñanasutra) and some others. The Prāsangika-Svātantrika distinction was possibly invented by the Tibetan translator
5294:
2418:
1767:
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?"
2936:
Hopkins, Jeffrey (1994), "A Tibetan Perspective on the Nature of Spiritual Experience", in Buswell, Robert E. Jr.; Gimello, Robert M. (eds.),
2254:
1031:
Candrakīrti's works had no influence on Indian and early Tibetan Madhayamaka, but started to rise to prominence in Tibet in the 12th century.
2628:
1500:
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:
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1303:
to Tibet, who participated in the so-called "council of Lhasa," which, according to Tibetan tradition, led to the defeat of the Chinese
3619:
3354:
1576:
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:
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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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425:
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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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3307:
5881:
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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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1508:
family, and put the 5th Dalai Lama in charge of Tibet. Seminal texts which were critical of Tsongkhapa's views, such as
5778:
5328:
3423:
1228:
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
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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.
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3321:. Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither. London: RoutledgeCurzon (2005)
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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
34:
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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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1642:. He and other Sakya teachers classify themselves as presenting the "Freedom from Proliferation" (
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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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489:
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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
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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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1023:
908:
341:
296:
5796:
4411:
4280:
4206:
4082:
3820:
1812:
Whether a Madhyamaka viewpoint would allow the necessary factual claims, or statements of
8:
6037:
5763:
5642:
5476:
5451:
5441:
5401:
5378:
5261:
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4958:
4389:
4246:
4027:
4005:
3957:
3777:
3577:
3433:
3413:
2747:
1733:
1687:
1584:
In the 19th century the concurring Nyingma, Kagyu and Sakya schools joined forces in the
1387:
1105:
920:
915:
484:
62:
3737:
3664:
3140:
Freedom from Extremes. Gorampa's "Distinguishing the View" and the Polemics of Emptiness
2839:
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:
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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
1130:
and consequentialist methods in his writings, although of a particularly limited form;
6004:
5966:
5662:
5647:
5610:
5595:
5368:
5284:
5199:
5036:
5001:
4986:
4713:
4703:
4384:
4231:
4216:
4087:
4010:
3930:
3865:
3797:
3684:
3441:
3322:
3224:
3191:
3167:
3016:
2904:
2887:
2808:
2790:
2772:
2751:
2133:
1935:
1933:
1738:
1414:
749:
667:
611:
594:
584:
555:
420:
403:
391:
4948:
3742:
3642:
2954:
Jinpa, Thupten (2006), "Negation, identyfying its object", in Leaman, Oliver (ed.),
477:
5652:
5605:
5600:
5456:
5421:
5396:
5391:
5142:
5098:
5011:
4686:
4342:
4335:
4119:
4109:
3995:
3659:
3531:
2862:
1470:
For Tsongkhapa, the Svātantrika–Prāsaṅgika distinction centers around the usage of
791:
786:
623:
618:
577:
567:
52:
42:
4731:
1930:
1585:
1539:
The assertion of the existence of external objects on the same level as cognition;
1068:
130:
104:
6016:
5961:
5913:
5841:
5711:
5509:
5489:
5431:
5343:
5006:
4904:
4751:
4487:
4470:
4455:
4433:
3985:
3855:
3689:
3669:
3274:
Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels
3068:
2965:
Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels
2875:
Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels
1501:
1367:
1300:
830:
655:
645:
640:
323:
318:
220:
140:
4761:
3915:
3905:
1123:
5971:
5674:
5524:
5306:
4886:
4866:
4786:
4475:
4465:
4399:
4236:
3722:
3585:
3318:
2901:
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;
1547:
1284:
1280:
835:
804:
766:
756:
650:
628:
550:
313:
150:
145:
2891:
2712:
2710:
1352:
1175:
1143:
1014:
6031:
5741:
5590:
4899:
4801:
4659:
4460:
4438:
4374:
4045:
3840:
3835:
3727:
3396:
3183:
1706:
1461:
1311:, and the establishment of Indian Buddhism as the norm for Tibetan Buddhism.
1304:
1296:
1081:
734:
633:
465:
308:
279:
243:
225:
205:
4199:
4189:
3561:
2640:
2106:
2104:
1287:
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;
1003:
987:
870:
855:
695:
215:
4614:
4599:
4559:
4256:
3920:
3496:
2938:
Paths to Liberation. The Marga and its Transformations in Buddhist Thought
1764:
1200:
1169:
1133:
983:
371:
5801:
5630:
4771:
4756:
4539:
4347:
4275:
4055:
3885:
3787:
3634:
3506:
2659:
2101:
1331:(725–788), a synthesis of Madhyamaka, Yogācāra and Buddhist logic called
1236:
1041:
848:
386:
188:
5791:
4251:
2695:
2227:, Section: "Mipham Rinpoche and the Prasangika-Svatantrika Distinction".
1720:
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
5746:
5704:
5580:
5386:
5311:
4925:
4909:
4871:
4851:
4746:
4721:
4629:
4564:
4544:
4290:
4221:
4092:
3975:
3945:
3880:
3830:
3488:
3478:
3451:
3188:
The great treatise on the stages of the path to enlightenment: Volume 3
2787:
The great treatise on the stages of the path to enlightenment: Volume 3
2194:
2182:
1639:
1445:
1336:
1110:
1089:
1085:
1032:
973:
885:
690:
530:
518:
508:
472:
210:
4766:
3762:
3048:
3046:
3044:
1763:: "When one party posits something as a probative reason, even though
1137:
995:
5721:
5694:
4861:
4736:
4448:
4364:
4241:
4131:
4104:
4097:
4060:
4017:
3980:
3747:
3712:
3679:
3654:
3609:
3090:
Lopez (1987), "Introduction; Chapter 2: Svatantrika and Prasangika",
2122:
1710:
1589:
1478:
1471:
1204:
1127:
1117:
991:
880:
513:
496:
266:
5494:
4330:
4184:
3950:
3732:
3601:
3593:
2683:
2551:
1865:
Tsongkhapa commented on this distinction, stating that "since with
724:
6011:
5851:
5806:
5751:
5716:
5620:
5279:
4846:
4841:
4791:
4726:
4644:
4609:
4604:
4265:
4136:
4124:
4035:
3694:
3391:
3349:
3345:
3041:
1714:
1494:
1359:
776:
712:
437:
193:
155:
84:
4836:
4826:
4811:
4634:
4504:
3772:
1178:'s criticism that Buddhapālita ought not to have relied solely on
1044:
school, the differences with Bhavaviveka are of major importance.
168:
5756:
5699:
5684:
4831:
4821:
4796:
4671:
4666:
4624:
4594:
4526:
4492:
4379:
4320:
4315:
4169:
4072:
3910:
3860:
3647:
3473:
3108:
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
1666:
1615:
1509:
1505:
1308:
1076:
1036:
860:
816:
811:
707:
606:
572:
360:
284:
69:
4443:
4211:
2671:
2266:
1996:
1994:
1950:
1948:
1816:
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
5836:
5821:
5657:
5519:
5499:
5274:
4936:
4816:
4806:
4741:
4369:
4325:
4310:
4300:
4270:
4194:
4077:
3845:
3717:
3461:
3456:
3293:
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
990:’s abstinence from syllogistic reasoning in his commentary on
5976:
5811:
5669:
5635:
5615:
5585:
5514:
4931:
4776:
4654:
4649:
4619:
4574:
4421:
4416:
4295:
4000:
3825:
3792:
3782:
2486:
2484:
2482:
2318:
2316:
1991:
1945:
1292:
771:
729:
719:
672:
99:
89:
2998:
2716:
2701:
2415:, "Shantarakshita's disciple Yeshe De that observes them.".
1981:
1979:
1977:
1975:
1876:), you should not suppose that" it is a Tibetan fabrication.
1512:'s critique, "ceased to be available and were almost lost."
1335:. A common distinction of Madhyamaka teachings was given by
1299:
to come to Tibet. He was also instrumental in the coming of
5846:
4639:
4305:
3802:
3255:
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
2665:
2653:
2634:
2622:
2610:
2598:
2586:
2569:
2526:
2473:
2424:
2412:
2397:
2349:
2307:
2260:
2248:
2236:
2224:
2212:
2200:
2164:
2056:
1966:
1939:
702:
2899:
Dreyfus, Georges B. J.; McClintock, Sara L., eds. (2003).
2543:
sfn error: no target: CITEREFPadmakara_Translation_Group (
2479:
2366:
sfn error: no target: CITEREFPadmakara_Translation_Group (
2313:
2076:
sfn error: no target: CITEREFPadmakara_Translation_Group (
5504:
4040:
3281:
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
1184:
argumentation —hence the name "Prāsangika", from
3309:
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:
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2676:
2672:
2664:
2660:
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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:
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6023:
6022:
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6019:
6007:
5996:
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5809:
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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:
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4134:
4129:
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4117:
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4095:
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4024:
4023:
4021:
4020:
4015:
4014:
4013:
4008:
4003:
3998:
3993:
3988:
3978:
3972:
3970:
3964:
3963:
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3960:
3955:
3954:
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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:
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3534:
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3524:
3519:
3514:
3509:
3504:
3499:
3493:
3491:
3485:
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3481:
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3471:
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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:
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3172:
3159:
3147:
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3133:
3129:
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3119:
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2969:
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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:
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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:
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1349:
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1342:
1338:
1334:
1330:
1315:
1312:
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1302:
1298:
1297:Padmasambhava
1294:
1290:
1286:
1282:
1278:
1268:
1265:
1259:
1255:
1253:
1248:
1244:
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1187:
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1177:
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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:
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989:
985:
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746:
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736:
735:Western tulku
733:
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723:
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343:
338:
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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:
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172:
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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:^
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3019:}}
3015:{{
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2750:,
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1752:^
1713:,
1654::
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