Step inside your design: 360 panoramas and VR presentations in Lumion 9
- Vetter,
Gombrich, and Bronkhorst, among others, notes that the emphasis on
“liberating insight” is a later development. In the earliest Buddhism,
the practice of dhyana may have been the sole liberating practice, with bodhi denoting the insight that dhyana is an affective means to still the fires. - Robert
Sharf notices that “experience” is a typical modern, western word. In
the 19th century, “experience” came to be seen as a means to “prove”
religious “realities”. - Gethin cites: Dhammapada-atthakathā ii. 163; Vibhaṇga-atthakatha 433.
- Rahula cites: Majjhima-nikāya II (PTS), p. 121
- Gethin
footnote: Also Śrīmālādevī 78–94; and Lankāvatāra Sūtta 63; cf. Herbert
V. Guenther (trans.), The Jewel Ornament of Liberation (London, 1970),
4–6. - Buswell & Lopez 2013, pp. 589-590.
- Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. p. 191. ISBN 978-0-521-57054-1.
- Keown 2004, pp. 194-195.
- Gombrich 2006, p. 65.
- Gombrich 2006, p. 66.
- Buswell & Lopez 2013, Kindle loc. 44535.
- Bhikkhu, Thanissaro (2018-01-01). “No Self or Not-Self?”. www.dhammatalks.org. Metta Forest Monastery. Retrieved 2020-02-11.
- Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 82–84. ISBN 978-0-521-39726-1.;
Genjun Sasaki (1986). Linguistic Approach to Buddhist Thought. Motilal Banarsidass. pp. 124–125. ISBN 978-81-208-0038-0.;
Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. pp. 18–21. ISBN 978-0-7007-1280-9. - Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. pp. 1–4, 85–88. ISBN 978-81-208-1649-7.;
Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 58–60. ISBN 978-1-134-79348-8.;
David Loy (2009). Awareness Bound and Unbound: Buddhist Essays. State University of New York Press. pp. 35–39. ISBN 978-1-4384-2680-8. - Cousins 1998, p. 9.
- Buswell & Lopez 2013, p. 590.
- Buswell 2004, p. 600.
- Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. pp. 137–138. ISBN 978-0-521-57054-1.
- Max Müller (2011). Theosophy Or Psychological Religion. Cambridge University Press. pp. 307–310. ISBN 978-1-108-07326-4.
- Swanson 1997, p. 10.
- Hwang 2006, p. 12.
- Gombrich 2006, p. 66-67.
- Walpola Rahula 2007, Kindle Locations 934-953.
- Hwang 2006, p. 12-13.
- Collins 2010, p. 64.
- Bhikkhu Bodhi 2012, Kindle Locations 5193-5198.
- Smith & Novak 2009,
pp. 51-52, Quote: Etymologically [nirvana] means “to blow out” or “to
extinguish,” not transitively, but as a fire ceases to draw. Deprived of
fuel, the fire goes out, and this is nirvana.. - Gombrich 2006, p. 67.
- Gombrich 2006, p. 67-68.
- Gethin 1998, p. 75.
- Smith & Novak 2009, pp. 51-52.
- Swanson 1997, pp. 119-124.
- Swanson 1997, p. 124.
- Swanson 1997,
pp. 123-124, Swanson cites Matsumoto Shiro (1989), Engi to ku-Nyoraizo
shiso hihan [Causality and emptiness – A critique of tathagata-garbha
thought], Tokyo Daizo Shuppan, pages 191-192, 195-219. - Buswell 2013, p. 547.
- Vetter 1988, pp. 63-65 with footnotes.
- Gombrich 2006, p. 96-134.
- Anālayo, From Craving to Liberation – Excursions into the Thought-world of the Pāli Discourses (1), 2009, p. 151.
- Williams, Paul (2002), Buddhist Thought (Kindle ed.), Taylor & Francis, p 47-48.
- Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press, p. 75.
- Keown, Damien (2000), Buddhism: A Very Short Introduction (Kindle ed.), Oxford University Press
- Hamilton, Sue, Early Buddhism: A New Approach : the I of the Beholder, p. 58.
- see Samyutta Nikaya IV 251 and SN IV 261.
- Vetter 1988.
- Bronkhorst 1993.
- Gombrich 1996.
- Sharf & 1995-B.
- Sharf 2000.
- Williams 2002, pp. 47-48.
- Keown 2000, Kindle Locations 1025-1032.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 38.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 45.
- Gombrich,
Richard F. (2006), How Buddhism Began. The conditioned genesis of the
early teachings. Second edition, Routledge, p. 66. - Bhikkhu Bodhi 2012, Kindle Locations 5188-5193.
- Loy, David R. A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World, p. 16.
- Jones, Lindsay, Encyclopedia of Religion, volume 10, p. 6628.
- Brahmali,
B. What the Nikāyas Say and Do not Say about Nibbāna, BSRV 26.1 (2009)
33–66 Buddhist Studies Review ISSN (print) 0256-2897. - Vetter 1988, pp. 68-69.
- Trainor 2004, pp. 80-81.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 46.
- Peter Harvey, Consciousness Mysticism in the Discourses of The Buddha, in “Werner, The Yogi and the Mystic.”
- Harvey, Peter, The Selfless Mind, p. 200-208.
- Johansson, Rune, The Psychology of Nirvana, 1969, p. 111.
- Dundas 2002, pp. 90-92.
- Lindtner 1997.
- Lindtner 1999.
- Akizuki 1990, p. 25-27.
- Ray 1999.
- Reat 1998, p. xi.
- Conze 1967, p. 10.
- Ray 1999, p. 374-377.
- Ray, p. 375.
- Walshe 1995, p. 223, 226.
- Ray 1999, p. 375.
- Wynne 2007, p. 99.
- Lindtner 1997, pp. 112-113, 118-119.
- Lindtner 1997, pp. 131-132, 110-112, 122-123.
- Lindtner 1997, p. 129.
- Wynne, 2007, p. 101
- Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press, 1982, pages 206-208.
- Gombrich 2006, p. 68-69.
- Lopez 2001, p. 47.
- Harvey 1990, p. 61.
- Gombrich 2006, p. 68.
- Gethin 1998, pp. 75-76.
- Verse 204, nibbanam paramam sukham
- Walpola Rahula 2007, Kindle Locations 1095-1104.
- Keown 2000, Kindle Locations 1016-1025.
- Bhikkhu Bodhi 2011, p. 25.
- Goldstein 2011, pp. 158-159.
- Lama Surya Das 1997, p. 76.
- Moffitt 2008, Kindle Locations 1654-1656.
- Ringu Tulku 2005, pp. 34-35.
- Gethin 1998, p. 76.
- Brahmāli,
Bhikkhu, What the Nikāyas Say and Do not Say about Nibbāna, BSRV 26.1
(2009) 33–66 Buddhist Studies Review ISSN (print) 0256-2897 - Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 41.
- Walpola Rahula 2007, Kindle Locations 1059-1073.
- Gombrich 2009, p. 155-156.
- Aggivacchagotta Sutta; In the Buddha’s Words, p367-369. Bhikku Bodhi
- Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 82–84. ISBN 978-0-521-39726-1.
- Genjun Sasaki (1986). Linguistic Approach to Buddhist Thought. Motilal Banarsidass. pp. 124–125. ISBN 978-81-208-0038-0.
- Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. pp. 18–21. ISBN 978-0-7007-1280-9.
- Sue Hamilton-Blyth (2013). Early Buddhism: A New Approach: The I of the Beholder. Routledge. pp. 19–28. ISBN 978-1-136-84293-1.
- [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN 978-1-136-22877-3.[b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. ISBN 978-0-521-85241-8., Quote:
“(…) anatta is the doctrine of non-self, and is an extreme empiricist
doctrine that holds that the notion of an unchanging permanent self is a
fiction and has no reality. According to Buddhist doctrine, the
individual person consists of five skandhas or heaps - the body,
feelings, perceptions, impulses and consciousness. The belief in a self
or soul, over these five skandhas, is illusory and the cause of
suffering.” [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN 978-1-134-90352-8., Quote:
“(…) Buddha’s teaching that beings have no soul, no abiding essence.
This ‘no-soul doctrine’ (anatta-vada) he expounded in his second
sermon.” - Martin Southwold (1983). Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism. Manchester University Press. pp. 209–210. ISBN 978-0-7190-0971-6.
- Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. pp. 1–4, 85–88. ISBN 978-81-208-1649-7.; Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 58–60. ISBN 978-1-134-79348-8.;David Loy (2009). Awareness Bound and Unbound: Buddhist Essays. State University of New York Press. pp. 35–39. ISBN 978-1-4384-2680-8.
- Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. pp. 91–92. ISBN 978-1-898723-66-0.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 63.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 82.
- Thanissaro (1993).
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 65.
- Collins, Steven, Nirvana: Concept, Imagery, Narrative, 2010, p. 66.
- Choong 1999, p. 21.
- Peter Harvey, Consciousness mysticism in the discourses of the Buddha in Karel Werner, The Yogi and the Mystic; Studies in Indian and Comparative Mysticism.” Routledge, 1995, page 82; books.google.com
- Walpola Rahula 2007, Kindle Locations 1105-1113.
- See, for instance, the “Snake-Simile Discourse” (MN 22), where the Buddha states:
“Monks, this Teaching so well proclaimed by me, is plain,
open, explicit, free of patchwork. In this Teaching that is so well
proclaimed by me and is plain, open, explicit and free of patchwork; for
those who are arahants, free of taints, who have accomplished and
completed their task, have laid down the burden, achieved their aim,
severed the fetters binding to existence, who are liberated by full
knowledge, there is no (future) round of existence that can be ascribed
to them. – Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera (Nyanaponika, 2006) - Thích, Thiện Châu (1984) The Literature of the Personalists, p. 201-202.
- See, for instance, the “Snake-Simile Discourse” (MN 22), where the Buddha states:
“Monks, this Teaching so well proclaimed by me, is plain,
open, explicit, free of patchwork. In this Teaching that is so well
proclaimed by me and is plain, open, explicit and free of patchwork; for
those who are arahants, free of taints, who have accomplished and
completed their task, have laid down the burden, achieved their aim,
severed the fetters binding to existence, who are liberated by full
knowledge, there is no (future) round of existence that can be ascribed
to them. – Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera (Nyanaponika, 2006) - The “fruit” (Pali: phala) is the culmination of the “path” (magga).
Thus, for example, the “stream-enterer” is the fruit for one on the
“stream-entry” path; more specifically, the stream-enterer has abandoned
the first three fetters, while one on the path of stream-entry strives
to abandon these fetters. - Both
the stream-enterer and the once-returner abandon the first three
fetters. What distinguishes these stages is that the once-returner
additionally attenuates lust, hate and delusion, and will necessarily be
reborn only once more. - Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. p. 65. ISBN 978-1-4008-4805-8.
- Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 37–38, 62, 850, 854. ISBN 978-1-4008-4805-8.
- Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 37–38, 62, 65. ISBN 978-1-4008-4805-8.
- Thanissaro Bhikkhu’s commentary to the Brahma-nimantantika Sutta, Access to Insight: Readings in Theravada Buddhism.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 91.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 93.
- Both
the stream-enterer and the once-returner abandon the first three
fetters. What distinguishes these stages is that the once-returner
additionally attenuates lust, hate and delusion, and will necessarily be
reborn only once more. - Harvey 1995, p. 87.
- Buddhaghosa andÑāṇamoli, 1999, p. 750, n. 3.[full citation needed]
- See Access to Insight: Readings in Theravada Buddhism, Buddharakkhita (1996b).
- Buddhaghosa & Ñāṇamoli, 1999, p. 1.
- Buddhaghosa and Ñāṇamoli, 1999, pp. 1,7.)
- Satipatthana Sutta, DN ii.290
- Gombrich 2006.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 100.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 94. The reference is at A I, 8-10.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, pages 94, 97.
- Thanissaro Bhikkhu, Access to Insight: Readings in Theravada Buddhism.
- Harvey, page 99.
- Jayatilleke, K.N. The message of the Buddha, The Free Press, p. 119.
- Jayatilleke, K.N. The message of the Buddha, The Free Press, p. 121.
- Jayatilleke, K.N. The message of the Buddha, The Free Press, p. 122.
- Jayatilleke, K.N. The message of the Buddha, The Free Press, p. 124.
- Jayatilleke, K.N. The message of the Buddha, The Free Press, p. 125.
- Rahula, Walpola, What the Buddha Taught, Revised edition, p. 35.
- Rahula, Walpola, What the Buddha Taught, Revised edition, p. 36-37.
- Rahula, Walpola, What the Buddha Taught, Revised edition, p. 37.
- Rahula, Walpola, What the Buddha Taught, Revised edition, p. 38.
- Rahula, Walpola, What the Buddha Taught, Revised edition, p. 40.
- Bhikkhu Bodhi, NIBBANA, https://www.dhammatalks.net/
Books16/Bhikkhu_Bodhi-Nibbana. pdf - Kalupahana, David J. Causality: The Central Philosophy of Buddhism, p. 140.
- Kalupahana, David J. Causality: The Central Philosophy of Buddhism, pp. 140, 180.
- Mahāsi
Sayādaw, U Htin Fatt (trans.), Bhikkhu Pesala (ed.), On the Nature of
Nibbāna, Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee,
Rangoon, pp. 2, 4. - Mahāsi
Sayādaw, U Htin Fatt (trans.), Bhikkhu Pesala (ed.), On the Nature of
Nibbāna, Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee,
Rangoon, p. 3. - Mahāsi
Sayādaw, U Htin Fatt (trans.), Bhikkhu Pesala (ed.), On the Nature of
Nibbāna, Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee,
Rangoon, p. 13. - Mahāsi
Sayādaw, U Htin Fatt (trans.), Bhikkhu Pesala (ed.), On the Nature of
Nibbāna, Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee,
Rangoon, pp. 41, 53. - Mahāsi
Sayādaw, U Htin Fatt (trans.), Bhikkhu Pesala (ed.), On the Nature of
Nibbāna, Buddha Sāsanānuggaha Organisation Mahāsi Translation Committee,
Rangoon, pp. 60, 94. - See also Peter Harvey, The Selfless Mind.
- Ajahn Brahmali, bswa.org. Archived August 6, 2009, at the Wayback Machine
- Rupert Gethin objects to parts of Harvey’s argument; buddhistethics.org. Archived June 16, 2010, at the Wayback Machine
- pp.
101–103 Maha Boowa, Arahattamagga, Arahattaphala: the Path to
Arahantship – A Compilation of Venerable Acariya Maha Boowa’s Dhamma
Talks about His Path of Practice, translated by Bhikkhu Silaratano,
2005, http://www.forestdhammabooks.com/book/3/Arahattamagga.pdf Archived 2009-03-27 at the Wayback Machine (consulted 16 March 2009) - Ajahn Maha Boowa, ‘Straight From the Heart,’ pp 139-40, (Thanissaro Bhikkhu trans.)
- Maha
Boowa, Arahattamagga, Arahattaphala: the Path to Arahantship – A
Compilation of Venerable Acariya Maha Boowa’s Dhamma Talks about His
Path of Practice, translated by Bhikkhu Silaratano, 2005, http://www.forestdhammabooks.com/book/3/Arahattamagga.pdf (consulted 19 March 2009)p.99 - pp.
101–103 Maha Boowa, Arahattamagga, Arahattaphala: the Path to
Arahantship – A Compilation of Venerable Acariya Maha Boowa’s Dhamma
Talks about His Path of Practice, translated by Bhikkhu Silaratano,
2005, http://www.forestdhammabooks.com/book/3/Arahattamagga.pdf (consulted 16 March 2009) - Seeger, Martin, Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism.
- Ajahn Pasanno and Ajahn Amaro, The Island: An Anthology of the Buddha’s Teachings on nibbāna, page 212. Available online at abhayagiri.org Archived 2010-05-23 at the Wayback Machine.
- Ajahn Pasanno and Ajahn Amaro, The Island: An Anthology of the Buddha’s Teachings on nibbāna, page 131. Available online at abhayagiri.org Archived 2010-05-23 at the Wayback Machine.
- Thanissaro Bhikkhu, Access to Insight: Readings in Theravada Buddhism.
- Thanissaro Bhukkhu’s commentary on the Brahma-nimantanika Sutta, Access to Insight: Readings in Theravada Buddhism.
- Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, pages 87, 90.
- Williams 2008, pp. 125–7.
- Williams 2008, p. 126.
- Mackenzie 2007, pp. 100–5, 110.
- Mackenzie 2007, p. 51.
- https://sujato.wordpress.com/
2011/05/13/vinna%E1%B9%87a-is- not-nibbana-really-it-just- isn%E2%80%99t/ - https://sujato.wordpress.com/
2011/05/18/nibbana-is-still- not-vinna%E1%B9%87a/ - https://sujato.wordpress.com/
2011/05/21/nibbana-remains- not-vinnana/ - Hwang, 2006, pp. 11-12.
- Hwang, 2006, p. 38.
- Hwang, 2006, p. 40.
- Hwang, 2006, p. 41.
- Hwang, 2006, p. 42, 96.
- Hwang, 2006, p. 77.
- Hwang, 2006, p. 91.
- Hwang, 2006, p. 105.
- Thích, Thiện Châu (1984) The Literature of the Personalists, p. 127.
- Priestley, Leonard, Pudgalavada Buddhist Philosophy, Internet Encyclopedia of Philosophy. https://www.iep.utm.edu/
pudgalav/ - Andre Bareau, Les sectes bouddhiques du Petit Vehicule (Ecole Fransaise d’Extreme-Orient, 1955), Chapitre I ‘Les Mahasanghika’, pp. 55-74.
- Andre Bareau, Les sectes bouddhiques du Petit Vehicule (Ecole Fransaise d’Extreme-Orient, 1955), Chapitre I ‘Les Mahasanghika’, pp. 59.
- Dutt, Nalinaksha, Buddhist Sects in India, p. 72-74.
- Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory. 2004. p. 53
- Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. pp. 59-60
- Andre Bareau, Les sectes bouddhiques du Petit Vehicule (Ecole Fransaise d’Extreme-Orient, 1955), Chapitre I ‘Les Mahasanghika’, pp. 65-66.
- Andre Bareau, Les sectes bouddhiques du Petit Vehicule (Ecole Fransaise d’Extreme-Orient, 1955), Chapitre I ‘Les Mahasanghika’, pp. 78.
- Dutt, Nalinaksha, Buddhist Sects in India, p. 69.
- Gethin 1998, pp. 228-229.
- Pabongka Rinpoche 2006, Kindle loc. 1790-1796.
- Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, pp. 59-60.
- Lamotte,
Etienne (French trans.); Karma Migme Chodron (English trans.); The
Treatise on the Great Virtue of Wisdom of Nagarjuna - Mahāprajñāpāramitāśāstra, VOL. IV CHAPTERS XLII (continuation) – XLVIII, 2001, p. 1412. - Buswell, Robert E; Lopez, Donald S. ‘’The Princeton Dictionary of Buddhism'’ Princeton University press. Entry: apratiṣṭhitanirvāṇa.
- Duckworth 2011, Kindle loc. 430-436.
- Khunu Rinpoche 2012, Kindle loc. 1480-1482.
- Tsele Natsok Rangdrol 1987, p. 114.
- Thrangu Rinpoche 1993, p. 125.
- Dudjom Rinpoche 2011, Kindle loc. 8211-8215.
- Harvey 2012, p. 137.
- Gethin 1998, p. 232.
- Sponberg, Alan, Dynamic liberation in Yogacara Buddhism, The Journal of the International Association of Buddhist Studies.
- Nagao, Gadjin, M. Madhyamika and Yogacara: A Study of Mahayana Philosophies, p. 223.
- Jan Nattier (2007). The Bodhisattva Path: Based on the Ugraparipṛcchā, a Mahāyāna Sūtra. Motilal Banarsidass. pp. 7–8. ISBN 978-81-208-2048-7.
- Clarke 2004, p. 540.
- Baroni 2002, p. 36.
- Kornberg Greenberg 2008, p. 88.
- Suguro,
Shinjo; Nichiren Buddhist International Center, trans. (1998),
Introduction to the Lotus Sutra, Jain Publishing Company, ISBN 0875730787, pp. 34-35. - McClintock,
Sara L. Omniscience and the Rhetoric of Reason: Santaraksita and
Kamalasila on Rationality, Argumentation, and Religious Authority, 2010,
p. 37. - Jeffery Hopkins (author). “The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace.” Snow Lion Publications.
- Etienne Lamotte, tr. Sara Boin-Webb, Suramgamasamadhisutra, Curzon, London, 1998, p.4
- Ray, Reginald (2001). Secret of the Vajra World: The Tantric Buddhism of Tibet. Shambhala. p. 13. ISBN 978-1-57062-772-9.
- Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. p. 104. ISBN 978-1-134-25056-1.
- Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. p. 107. ISBN 978-1-134-25056-1.
- Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. pp. 104–105, 108. ISBN 978-1-134-25056-1.
- Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. pp. 101–102. ISBN 978-1-898723-66-0., Quote: “Some texts of the tathagatagarbha literature, such as the Mahaparinirvana Sutta actually refer to an atman, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on anatta. Indeed, the distinctions between the general Indian concept of atman and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous.”
- Wayman 1990.
- Gregory 1991, p. 288-289.
- Wayman 1990, p. 42.
- Brunnholzl, Karl, When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 55.
- Brunnholzl, Karl, When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 56.
- Brunnholzl, Karl, When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 58.
- Hurley,
Scott, The doctrinal transformation of twentieth-century Chinese
Buddhism: Master Yinshun’s interpretation of the tathagatagarbha
doctrine, Contemporary Buddhism, Vol. 5, No. 1, 2004. - Liu,
Ming-Wood. The Yogaacaaraa and Maadhyamika Interpretation of the
Buddha-nature Concept in Chinese Buddhism, Philosophy East and West,
Volume 35, no. 2, April 1985 P.171-192 © by University of Hawaii Press. - Takpo Tashi Namgyal, Mahamudra Shambhala, Boston and London, 1986, p.219
- Williams 1994, p. 108.
- Brunnholzl, Karl, When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Snow Lion, Boston & London, 2014, page 76.
- Kosho Yamamoto (1973), The Mahayana Mahaparinirvana Sutra, Taisho Tripitaka Vol. 12, No. 374, page 346
- Kōshō Yamamoto (1974). The Mahayana Mahaparinirvana-sutra: a complete translation from the classical Chinese language in 3 volumes. Karinbunko. pp. 504–505.
- Lewis Hodous; William E. Soothill (18 December 2003). A Dictionary of Chinese Buddhist Terms: With Sanskrit and English Equivalents and a Sanskrit-Pali Index. Routledge. p. 58. ISBN 978-1-135-79123-0.
- Possible ancient meanings of nirvana Archived April 6, 2014, at the Wayback Machine Victor Langheld,[better source needed
] - John Bowker (1997), Vimutti, The Concise Oxford Dictionary of World Religions
- The Soka Gakkai Dictionary of Buddhism, vimoksha Archived 2014-02-22 at the Wayback Machine
- Donald S. Lopez Jr., Nirvana, Encyclopedia Britannica
- Yamaka Sutta, SN 22.85.
- Aggi-Vacchagotta Sutta: To Vacchagotta on Fire, by Thanissaro Bhikkhu
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Pagoda, Mingun, U-Bein Bridge, and more.
me in this 360-degree video while walking and boating through some of
Myanmar’s most famous sites: Inle Lake, Shwedagon Pagoda, Pindaya Cave
Pagoda, Min…
VR and architectural visualization are a natural match when it comes
to creating a shared vision between the architect and the client. With a
Lumion 360 panorama and a VR headset, you can step into your design and
feel what it would be like to inhabit that space.
Lumion is known for its ability to help architects produce compelling
images and videos, but in keeping pace with growing technologies and
client expectations, many firms are turning to Lumion’s third output to
supplement their presentations and win client trust: 360 panoramas.
With Lumion’s 360 panorama mode, you can produce beautiful,
360-degree images (similar to what you would find with Google Street
View) as well as immersive experiences for VR headsets such as the
Oculus Go, GearVR and other VR headsets and devices.
Example of a monoscopic render made in Lumion 9
Example of a stereoscopic render (cubic panorama format)
In this blog post, you’ll discover the benefits of Lumion’s 360 panorama
mode while uncovering some useful tips and tricks to create engaging
360 panoramas and VR experiences.
What you can do with Lumion 360 panoramas
360 panoramas and VR-ready images can play a major role at all stages of the design-to-construction process.
In the early design stages, architects can view their proposed
designs and concepts from within the building or scene, exploring the
relationship between spaces, the impact of lighting throughout the room
(during different times of the day or even during different times of the
year) and the experience of proportion and scale.
Lumion’s 360 panoramas and VR-ready images are available as high-quality
photo bubbles. With these photo bubbles, you are able to view the space
from a single location, seeing the design in a beautiful, accurate
manner. By moving seamlessly from photo bubble to photo bubble, you can
explore different rooms of a home design.
Tip: Click the ‘eye’ in the lower-right corner to enable viewpoints.
You won’t be able to make full-on, dynamic VR walkthroughs in Lumion
(where the client can freely walk through the design), and there is some
reasoning behind this. For instance, with Lumion’s method of making 360
panoramas and VR-ready photo bubbles, you can:
- Maintain full control of what the client can view by specifying the
exact position of the panoramas, thus allowing you to better tell your
design story. - Avoid the risks commonly associated with full-on dynamic VR
(customer isolation, graphics performance, quality of output, difficult
technical set-up in a customer environment, possible customer sickness
because of the motion within the headset) - Reduce the time it takes to make VR a part of your presentation, as
you don’t have to prepare and render every angle of your building.
Instead, you can simply build and render the spaces that the client
needs to see.
The idea is that Lumion aims to facilitate better communications
between the architect and the client, not hinder it. Nevertheless, the
Lumion team has a long history in VR technology, dating back to even
before Lumion was developed, and we continue to research this exciting
and developing area. We are carefully following both the market and
hardware trends so that we can continue to develop solutions which work
best in practice.
How to make 360 panoramas and VR-ready images in Lumion 9
With the Lumion 360 panorama mode,
it’s easy to start making beautiful, effective panoramic images and VR
experiences yourself. For a complete and easy-to-follow tutorial about
using the 360 panorama mode, watch the video below:
With the tutorial above, you can learn about the different panorama
options, including how to make monoscopic and stereoscopic images for
different use cases. But if you don’t have time to watch the video
above, we’ll break down the two basic steps to panorama creation.
Step 1 — Choose a viewpoint and add effects
When creating a panorama in Lumion, the first step is to assign a viewpoint. Choose an area of the project you wish to render.
In panorama mode, you can render multiple viewpoints to show the various spaces throughout your design.
After choosing the location, you can add effects to enhance the look
and feel of the panorama. Not all of the effects are available in
panorama mode, but you can use effects such as the Sun, Shadow, Precipitation, Real Skies and many others. With the addition of 3D grass, you can ensure that the landscapes of your panoramas feature that crisp, realistic grass.
Step 2 — Choose the panorama render settings
Once you’ve set up the panorama viewpoints and effects, you will need
to customize the render output by selecting the correct settings
relevant to how you plan on using the panorama.
To start, you can either hit the “Render 360 panorama” button to
render a single panorama viewpoint, or you can render all of the
viewpoints by selecting the green “Render all 360 panoramas” button on
the right-hand side of the screen.
Next, there are multiple settings to
help you define exactly how you want your render to look, and how you
plan on using the render in your presentation. Keep in mind that these
settings will also impact render times.
The “Output quality” setting lets you assign the quality of the
render. With 5 stars, Lumion will render the image with 16x
anti-aliasing but it may take a considerable amount of time.
For instance, rendering a medium-sized (4096×4096) monoscopic
panorama with 5 stars (and using a laptop with an NVIDIA GeForce GTX
1080 Max-Q graphics card) took about 1 hour and 45 minutes.
As a comparison, rendering the same image with a 3-star quality output setting took about 7 minutes.
In addition to render quality, the other important render setting to
consider is “Monoscopic” vs. “Stereoscopic.” In short, monoscopic images
render much faster and they are ideal for 360 panorama views, such as
this one uploaded to MyLumion below:
A stereoscopic image, on the other hand, creates a 3D image and gives
the illusion of depth, and these are ideal for uploading into a VR
headset. You can see an example video below (captured from an Oculus
Go):
Other important settings include:
- Target device, which features special settings for GearVR / Oculus
(cubic panorama format) headsets as well as generic devices
(equirectangular projection panoramas). - Eye-to-Eye distance (IPD), which measures the interpupillary
distance (the distance between the centers of the pupils of the eyes)
and can help configure the clarity and image sharpness for every
individual. - Horizontal slices, which helps improve quality. A higher setting
means a higher quality panorama, but render times will be longer.
For a more in-depth look at the Lumion panorama settings, take a look at this Knowledge Base guide.
3 tips for creating better VR experiences in Lumion 9
Want to start immersing your clients into the heart of your design?
Below are three useful tips to consider when making your next 360
panorama or VR-ready image in Lumion.
1. Make sure the VR experience has a specific purpose
Before you hit the “render” button in Lumion’s 360 panorama mode,
take a moment and determine the specific purpose of the VR experience.
Make sure you have an objective, and don’t attempt to simply shoehorn VR
into the presentation for a “wow” or gimmick factor.
In this panorama, you can show clients the view from the bedroom during a sunset.
Remember, VR can highlight great design, but it can also do the same
for bad design. Define your intent and develop a clear vision, and
you’ll find that clients will be able to easily align themselves with
that vision.
2. Start with small, controlled experiences in your client presentations
If you have never introduced VR in a client presentation, that’s
okay. You have to start somewhere. But instead of introducing VR as the
focal point of the presentation, consider starting small, at least until
you’re more comfortable with the technology and what it can do.
For instance, in the video above, a VR panorama can be used to show
clients the view from the patio. Make sure to include this panorama with
other static image and video renders showing the rest of the house.
3. Help the client navigate the VR experience
As a client, viewing designs on a VR headset can be an isolating
experience. He or she may be looking at a specific feature of your
design, but without you to guide them and provide the necessary context,
it’s easy for misunderstandings to occur. By using waypoints in
Lumion’s 360 panorama mode, it’s easy to know exactly where the client
is at any moment and, therefore, you can guide their gaze.
In this image, you can see various waypoints, allowing you to jump from one viewpoint to the next while wearing a VR headset.
Another idea is to turn VR into a social experience by sharing the content of the VR headset onto an external screen.
Communicate the deeper beauty of your designs with 360 panoramas in Lumion
Lumion 360 panoramas are a viable option for stepping through the
front door of your project and feeling the space from an immersive
point-of-view.
To integrate 360 panoramas and more into your architectural workflows, order Lumion 9.5 Pro.