LWC6_Ch 7 Part4 - Fundamental Vehicle Paths and Fruits - The Sanskrit Tradition Flashcards
(500 cards)
1
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (1)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
2
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (2)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
3
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (3)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
4
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (4)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
5
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (5)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
6
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (6)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
7
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (7)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
8
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (8)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
9
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (9)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
10
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (10)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
11
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (11)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
12
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (12)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
13
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (13)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
14
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (14)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
15
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (15)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
16
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (16)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
17
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (17)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
18
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (18)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
19
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (19)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
20
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (20)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
21
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (21)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
22
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (22)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
23
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (23)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
24
Q
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (24)
A
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
25
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (25)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
26
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (26)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
27
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (27)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
28
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (28)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
29
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (29)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
30
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (30)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
31
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (31)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
32
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (32)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
33
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (33)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
34
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (34)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
35
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (35)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
36
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (36)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
37
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (37)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
38
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (38)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
39
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (39)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
40
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (40)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
41
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (41)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
42
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (42)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
43
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (43)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
44
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (44)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
45
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (45)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
46
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (46)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
47
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (47)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
48
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (48)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
49
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (49)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
50
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (50)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
51
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (51)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
52
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (52)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
53
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (53)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
54
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (54)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
55
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (55)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
56
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (56)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
57
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (57)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
58
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (58)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
59
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (59)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
60
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (60)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
61
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (61)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
62
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (62)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
63
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (63)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
64
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (64)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
65
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (65)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
66
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (66)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
67
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (67)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
68
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (68)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
69
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (69)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
70
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (70)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
71
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (71)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
72
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (72)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
73
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (73)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
74
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (74)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
75
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (75)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
76
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (76)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
77
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (77)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
78
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (78)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
79
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (79)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
80
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (80)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
81
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (81)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
82
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (82)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
83
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (83)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
84
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (84)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
85
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (85)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
86
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (86)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
87
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (87)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
88
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (88)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
89
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (89)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
90
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (90)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
91
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (91)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
92
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (92)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
93
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (93)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
94
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (94)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
95
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (95)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
96
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (96)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
97
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (97)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
98
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (98)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
99
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (99)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
100
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (100)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
101
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (101)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
102
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (102)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
103
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (103)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
104
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (104)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
105
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (105)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
106
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (106)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
107
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (107)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
108
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (108)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
109
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (109)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
110
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (110)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
111
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (111)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
112
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (112)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
113
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (113)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
114
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (114)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
115
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (115)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
116
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (116)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
117
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (117)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
118
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (118)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
119
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (119)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
120
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (120)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
121
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (121)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
122
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (122)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
123
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (123)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
124
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (124)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
125
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (125)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
126
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (126)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
127
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (127)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
128
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (128)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
129
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (129)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
130
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (130)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
131
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (131)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
132
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (132)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
133
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (133)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
134
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (134)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
135
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (135)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
136
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (136)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
137
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (137)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
138
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (138)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
139
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (139)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
140
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (140)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
141
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (141)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
142
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (142)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
143
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (143)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
144
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (144)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
145
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (145)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
146
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (146)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
147
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (147)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
148
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (148)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
149
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (149)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
150
What is one distinguishing feature between the Madhyamaka-Prāsaṅgika and other tenet systems regarding the object of negation? (150)
The Prāsaṅgika negates inherent existence without positing intrinsic characteristics, unlike Svātantrika or Yogācāra systems.
151
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (151)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
152
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (152)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
153
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (153)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
154
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (154)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
155
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (155)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (156)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
157
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (157)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
158
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (158)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
159
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (159)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
160
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (160)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (161)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (162)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (163)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (164)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (165)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (166)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
167
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (167)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
168
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (168)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
169
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (169)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
170
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (170)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (171)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (172)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (173)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (174)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (175)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (176)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
177
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (177)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (178)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (179)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (180)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (181)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
182
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (182)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
183
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (183)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
184
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (184)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (185)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (186)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
187
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (187)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
188
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (188)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
189
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (189)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
190
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (190)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
191
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (191)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
192
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (192)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
193
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (193)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
194
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (194)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
195
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (195)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
196
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (196)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
197
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (197)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
198
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (198)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
199
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (199)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
200
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (200)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
201
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (201)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
202
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (202)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
203
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (203)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
204
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (204)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
205
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (205)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (206)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
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How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (207)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
208
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (208)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
209
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (209)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
210
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (210)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
211
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (211)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
212
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (212)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
213
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (213)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
214
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (214)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
215
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (215)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
216
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (216)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
217
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (217)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
218
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (218)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
219
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (219)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
220
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (220)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
221
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (221)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
222
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (222)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
223
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (223)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
224
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (224)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
225
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (225)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
226
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (226)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
227
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (227)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
228
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (228)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
229
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (229)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
230
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (230)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
231
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (231)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
232
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (232)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
233
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (233)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
234
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (234)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
235
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (235)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
236
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (236)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
237
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (237)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
238
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (238)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
239
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (239)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
240
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (240)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
241
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (241)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
242
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (242)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
243
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (243)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
244
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (244)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
245
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (245)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
246
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (246)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
247
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (247)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
248
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (248)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
249
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (249)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
250
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (250)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
251
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (251)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
252
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (252)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
253
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (253)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
254
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (254)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
255
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (255)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
256
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (256)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
257
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (257)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
258
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (258)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
259
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (259)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
260
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (260)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
261
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (261)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
262
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (262)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
263
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (263)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
264
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (264)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
265
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (265)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
266
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (266)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
267
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (267)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
268
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (268)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
269
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (269)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
270
How do faith-based and wisdom-based dispositions differ in progressing through the fundamental vehicle? (270)
Faith-based practitioners rely on devotion and scriptural trust; wisdom-based emphasize analytical reasoning and direct understanding.
271
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (271)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
272
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (272)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
273
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (273)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
274
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (274)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
275
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (275)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
276
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (276)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
277
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (277)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
278
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (278)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
279
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (279)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
280
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (280)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
281
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (281)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
282
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (282)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
283
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (283)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
284
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (284)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
285
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (285)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
286
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (286)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
287
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (287)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
288
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (288)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
289
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (289)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
290
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (290)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
291
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (291)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
292
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (292)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
293
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (293)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
294
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (294)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
295
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (295)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
296
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (296)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
297
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (297)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
298
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (298)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
299
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (299)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
300
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (300)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
301
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (301)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
302
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (302)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
303
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (303)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
304
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (304)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
305
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (305)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
306
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (306)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
307
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (307)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
308
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (308)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
309
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (309)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
310
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (310)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
311
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (311)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
312
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (312)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
313
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (313)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
314
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (314)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
315
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (315)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
316
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (316)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
317
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (317)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
318
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (318)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
319
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (319)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
320
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (320)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
321
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (321)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
322
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (322)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
323
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (323)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
324
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (324)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
325
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (325)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
326
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (326)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
327
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (327)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
328
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (328)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
329
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (329)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
330
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (330)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
331
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (331)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
332
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (332)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
333
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (333)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
334
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (334)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
335
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (335)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
336
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (336)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
337
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (337)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
338
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (338)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
339
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (339)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
340
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (340)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
341
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (341)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
342
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (342)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
343
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (343)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
344
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (344)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
345
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (345)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
346
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (346)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
347
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (347)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
348
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (348)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
349
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (349)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
350
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (350)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
351
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (351)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
352
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (352)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
353
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (353)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
354
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (354)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
355
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (355)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
356
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (356)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
357
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (357)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
358
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (358)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
359
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (359)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
360
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (360)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
361
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (361)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
362
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (362)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
363
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (363)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
364
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (364)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
365
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (365)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
366
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (366)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
367
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (367)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
368
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (368)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
369
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (369)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
370
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (370)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
371
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (371)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
372
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (372)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
373
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (373)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
374
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (374)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
375
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (375)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
376
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (376)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
377
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (377)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
378
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (378)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
379
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (379)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
380
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (380)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
381
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (381)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
382
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (382)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
383
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (383)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
384
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (384)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
385
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (385)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
386
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (386)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
387
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (387)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
388
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (388)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
389
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (389)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
390
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (390)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
391
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (391)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
392
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (392)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
393
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (393)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
394
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (394)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
395
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (395)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
396
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (396)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
397
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (397)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
398
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (398)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
399
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (399)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
400
Compare the approach to the Four Noble Truths in the Pāli and Sanskrit traditions. (400)
Pāli emphasizes practical cessation of suffering through ethical discipline; Sanskrit integrates philosophical insight into emptiness and bodhicitta.
401
What is a key indicator of genuine realization on the path of meditation? (401)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
402
What is a key indicator of genuine realization on the path of meditation? (402)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
403
What is a key indicator of genuine realization on the path of meditation? (403)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
404
What is a key indicator of genuine realization on the path of meditation? (404)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
405
What is a key indicator of genuine realization on the path of meditation? (405)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
406
What is a key indicator of genuine realization on the path of meditation? (406)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
407
What is a key indicator of genuine realization on the path of meditation? (407)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
408
What is a key indicator of genuine realization on the path of meditation? (408)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
409
What is a key indicator of genuine realization on the path of meditation? (409)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
410
What is a key indicator of genuine realization on the path of meditation? (410)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
411
What is a key indicator of genuine realization on the path of meditation? (411)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
412
What is a key indicator of genuine realization on the path of meditation? (412)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
413
What is a key indicator of genuine realization on the path of meditation? (413)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
414
What is a key indicator of genuine realization on the path of meditation? (414)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
415
What is a key indicator of genuine realization on the path of meditation? (415)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
416
What is a key indicator of genuine realization on the path of meditation? (416)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
417
What is a key indicator of genuine realization on the path of meditation? (417)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
418
What is a key indicator of genuine realization on the path of meditation? (418)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
419
What is a key indicator of genuine realization on the path of meditation? (419)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
420
What is a key indicator of genuine realization on the path of meditation? (420)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
421
What is a key indicator of genuine realization on the path of meditation? (421)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
422
What is a key indicator of genuine realization on the path of meditation? (422)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
423
What is a key indicator of genuine realization on the path of meditation? (423)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
424
What is a key indicator of genuine realization on the path of meditation? (424)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
425
What is a key indicator of genuine realization on the path of meditation? (425)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
426
What is a key indicator of genuine realization on the path of meditation? (426)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
427
What is a key indicator of genuine realization on the path of meditation? (427)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
428
What is a key indicator of genuine realization on the path of meditation? (428)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
429
What is a key indicator of genuine realization on the path of meditation? (429)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
430
What is a key indicator of genuine realization on the path of meditation? (430)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
431
What is a key indicator of genuine realization on the path of meditation? (431)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
432
What is a key indicator of genuine realization on the path of meditation? (432)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
433
What is a key indicator of genuine realization on the path of meditation? (433)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
434
What is a key indicator of genuine realization on the path of meditation? (434)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
435
What is a key indicator of genuine realization on the path of meditation? (435)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
436
What is a key indicator of genuine realization on the path of meditation? (436)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
437
What is a key indicator of genuine realization on the path of meditation? (437)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
438
What is a key indicator of genuine realization on the path of meditation? (438)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
439
What is a key indicator of genuine realization on the path of meditation? (439)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
440
What is a key indicator of genuine realization on the path of meditation? (440)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
441
What is a key indicator of genuine realization on the path of meditation? (441)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
442
What is a key indicator of genuine realization on the path of meditation? (442)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
443
What is a key indicator of genuine realization on the path of meditation? (443)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
444
What is a key indicator of genuine realization on the path of meditation? (444)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
445
What is a key indicator of genuine realization on the path of meditation? (445)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
446
What is a key indicator of genuine realization on the path of meditation? (446)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
447
What is a key indicator of genuine realization on the path of meditation? (447)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
448
What is a key indicator of genuine realization on the path of meditation? (448)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
449
What is a key indicator of genuine realization on the path of meditation? (449)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
450
What is a key indicator of genuine realization on the path of meditation? (450)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
451
What is a key indicator of genuine realization on the path of meditation? (451)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
452
What is a key indicator of genuine realization on the path of meditation? (452)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
453
What is a key indicator of genuine realization on the path of meditation? (453)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
454
What is a key indicator of genuine realization on the path of meditation? (454)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
455
What is a key indicator of genuine realization on the path of meditation? (455)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
456
What is a key indicator of genuine realization on the path of meditation? (456)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
457
What is a key indicator of genuine realization on the path of meditation? (457)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
458
What is a key indicator of genuine realization on the path of meditation? (458)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
459
What is a key indicator of genuine realization on the path of meditation? (459)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
460
What is a key indicator of genuine realization on the path of meditation? (460)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
461
What is a key indicator of genuine realization on the path of meditation? (461)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
462
What is a key indicator of genuine realization on the path of meditation? (462)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
463
What is a key indicator of genuine realization on the path of meditation? (463)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
464
What is a key indicator of genuine realization on the path of meditation? (464)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
465
What is a key indicator of genuine realization on the path of meditation? (465)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
466
What is a key indicator of genuine realization on the path of meditation? (466)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
467
What is a key indicator of genuine realization on the path of meditation? (467)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
468
What is a key indicator of genuine realization on the path of meditation? (468)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
469
What is a key indicator of genuine realization on the path of meditation? (469)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
470
What is a key indicator of genuine realization on the path of meditation? (470)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
471
What is a key indicator of genuine realization on the path of meditation? (471)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
472
What is a key indicator of genuine realization on the path of meditation? (472)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
473
What is a key indicator of genuine realization on the path of meditation? (473)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
474
What is a key indicator of genuine realization on the path of meditation? (474)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
475
What is a key indicator of genuine realization on the path of meditation? (475)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
476
What is a key indicator of genuine realization on the path of meditation? (476)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
477
What is a key indicator of genuine realization on the path of meditation? (477)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
478
What is a key indicator of genuine realization on the path of meditation? (478)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
479
What is a key indicator of genuine realization on the path of meditation? (479)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
480
What is a key indicator of genuine realization on the path of meditation? (480)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
481
What is a key indicator of genuine realization on the path of meditation? (481)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
482
What is a key indicator of genuine realization on the path of meditation? (482)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
483
What is a key indicator of genuine realization on the path of meditation? (483)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
484
What is a key indicator of genuine realization on the path of meditation? (484)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
485
What is a key indicator of genuine realization on the path of meditation? (485)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
486
What is a key indicator of genuine realization on the path of meditation? (486)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
487
What is a key indicator of genuine realization on the path of meditation? (487)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
488
What is a key indicator of genuine realization on the path of meditation? (488)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
489
What is a key indicator of genuine realization on the path of meditation? (489)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
490
What is a key indicator of genuine realization on the path of meditation? (490)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
491
What is a key indicator of genuine realization on the path of meditation? (491)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
492
What is a key indicator of genuine realization on the path of meditation? (492)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
493
What is a key indicator of genuine realization on the path of meditation? (493)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
494
What is a key indicator of genuine realization on the path of meditation? (494)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
495
What is a key indicator of genuine realization on the path of meditation? (495)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
496
What is a key indicator of genuine realization on the path of meditation? (496)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
497
What is a key indicator of genuine realization on the path of meditation? (497)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
498
What is a key indicator of genuine realization on the path of meditation? (498)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
499
What is a key indicator of genuine realization on the path of meditation? (499)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
500
What is a key indicator of genuine realization on the path of meditation? (500)
Reduced afflictive reactions and spontaneous ethical behavior signal meditative insight is stabilizing into lived experience.
