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The Paṭṭhāna consists of three divisions (Eka, Duka, and Tīka). It provides a detailed examination of causal conditioning, (the Buddhist belief that causality — not a Creator deity — is the basis of existence), analyzing the 24 types of conditional relations (paccaya) in relation to the classifications in the matika of the ...
Idappaccayatā (Pali, also idappaccayata; Sanskrit: idaṃpratyayatā) is a Buddhist term that is translated as "specific conditionality" or "this/that conditionality". It refers to the principle of causality: that all things arise and exist due to certain causes (or conditions), and cease once these causes (or conditions) are removed.
Tarthang Tulku has written over 40 books covering a wide variety of topics, including meditation, Kum Nye, Nyingma Buddhist psychology, skillful means (bringing Buddhist practices to the workplace), and the Time, Space, and Knowledge series. Among Tarthang Tulku's current projects is the Mangalam Research Center for Buddhist Languages.
According to Theravāda Buddhism, no temporal beginning is discernable and thus, the Abhidhamma doctrine of conditionality "dissociates itself from all cosmological causal theories which seek to trace the absolute origin of the world-process from some kind of uncaused trans-empirical reality."
[1] [2] It refers to specific Buddhist meditational or devotional practices, such as recollecting the sublime qualities of the Buddha, which lead to mental tranquillity and abiding joy. In various contexts, the Pali literature and Sanskrit Mahayana sutras emphasise and identify different enumerations of recollections.
A major goal in Buddhist philosophy is the removal of suffering for all sentient beings, an aspiration often referred to in the Bodhisattva vow. [1] Discussions about artificial intelligence (AI) in relation to Buddhist principles have raised questions about whether artificial systems could be considered sentient beings or how such systems might be developed in ways that align with Buddhist ...
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Currently, three complete English translations exist. The first by Leo M. Pruden in 1988 and the second by Gelong Lodrö Sangpo in 2012 are both based on La Vallée-Poussin's French translation. The third by Masahiro Shōgaito in 2014 is a translation of the Uighur translation of Xuanzang's Chinese translation.