Saṃsāra (Buddhism)

Saṃsāra (Sanskrit, Pali; also samsara) in Buddhism is the beginningless cycle of repeated birth, mundane existence and dying again.[1] Samsara is considered to be dukkha, unsatisfactory and painful,[2] perpetuated by desire and avidya (ignorance), and the resulting karma.[3][4][5]

Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hellish).[note 1] Samsara ends if a person attains nirvana,[note 2] the "blowing out" of the desires and the gaining of true insight into impermanence and non-self reality.[7][8][9]

Translations of
Englishcycle of existence, endless rebirth, wheel of suffering
Sanskritsaṃsāra, sangsara (Dev: संसार)
Bengaliসংসার (sôngsarô)
(IPA: [θàɴðajà])
Chinese生死, 輪迴, 流轉
(Pinyinshēngsǐ, lúnhuí, liúzhuǎn)
(rōmaji: rinne)
Khmerសង្សារ , សង្សារវដ្ដ , វដ្ដសង្សារ
(Sangsa, Sangsaravoid, Voidasangsa)
Korean윤회, 생사유전
(RR: Yunhoi, Saengsayujeon)
Mongolianᠣᠷᠴᠢᠯᠠᠩ, орчлон (orchilang, orchlon)
Sinhalaසංසාරය (sansāra)
(khor ba)
VietnameseLuân hồi
Glossary of Buddhism


In Buddhism, saṃsāra is the "suffering-laden, continuous cycle of life, death, and rebirth, without beginning or end".[2][10] In several suttas of the Samyutta Nikaya's chapter XV in particular it's said "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on".[11] It is the never ending repetitive cycle of birth and death, in six realms of reality (gati, domains of existence),[12] wandering from one life to another life with no particular direction or purpose.[13][14][note 3] Samsara is characterized by dukkha ("unsatisfactory," "painful").[note 4]Samsara relates to the Four Noble Truths in Buddhism, as dukkha ("unsatisfactory," "painful") is the essence of Samsara.[17][18] Every rebirth is temporary and impermanent. In each rebirth one is born and dies, to be reborn elsewhere in accordance with one's own karma.[19] It is perpetuated by one's avidya ("ignorance"), particularly about anicca and anatta,[20][21] and from craving.[note 5] Samsara continues until moksha is attained by means of insight and nirvana.[15][note 2] the "blowing out" of the desires and the gaining of true insight into impermanence and non-self reality.[7][8][9] Samsara and the notion of cyclic existence dates back to 800 BCE.[25]


The Saṃsāra doctrine of Buddhism asserts that while beings undergo endless cycles of rebirth, there is no changeless soul that transmigrates from one lifetime to another - a view that distinguishes its Saṃsāra doctrine from that in Hinduism and Jainism.[26][27] This no-soul (no-self) doctrine is called the Anatta or Anatman in Buddhist texts.[28][29]

The early Buddhist texts suggest that Buddha faced a difficulty in explaining what is reborn and how rebirth occurs, after he innovated the concept that there is "no self" (Anatta).[30] Later Buddhist scholars, such as the mid-1st millennium CE Pali scholar Buddhaghosa, suggested that the lack of a self or soul does not mean lack of continuity; and the rebirth across different realms of birth – such as heavenly, human, animal, hellish and others – occurs in the same way that a flame is transferred from one candle to another.[31][32] Buddhaghosa attempted to explain rebirth mechanism with "rebirth-linking consciousness" (patisandhi).[33][34]

The mechanistic details of the Samsara doctrine vary within the Buddhist traditions. Theravada Buddhists assert that rebirth is immediate while the Tibetan schools hold to the notion of a bardo (intermediate state) that can last up to forty-nine days before the being is reborn.[35][36][37] In Mahayana Buddhist philosophy Samsara and Nirvana are seen as the same. According to Nagarjuna an ancient Indian philosopher, and a teacher of Mahayana Buddhism, "Nothing of Samsara is different from Nirvana, nothing of Nirvana is different from Samsara. That which is the limit of Nirvana is also the limit of Samsara, there is not the slightest difference between the two."[38]

Realms of rebirth

Traditional bhavachakra wall mural of Yama holding the wheel of life, Buddha pointing the way out
A thangka showing the bhavacakra with the ancient five cyclic realms of saṃsāra in Buddhist cosmology. Medieval and contemporary texts typically describe six realms of reincarnation.

Buddhist cosmology typically identifies six realms of rebirth and existence: gods, demi-gods, humans, animals, hungry ghosts and hells.[39] Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm.[6]

The six realms are typically divided into three higher realms (good, fortunate) and three lower realms (evil, unfortunate).[40][41] The three higher realms are the realms of the gods, humans and demi-gods; the three lower realms are the realms of the animals, hungry ghosts and hell beings.[42][43] The six realms are organized into thirty one levels in east Asian literature.[44] Buddhist texts describe these realms as follows:[42][43]

  • Gods realm:[45] the gods (devas)[46] is the most pleasure-filled among six realms, and typically subdivided into twenty six sub-realms.[47] A rebirth in this heavenly realm is believed to be from very good karma accumulation.[45] A Deva does not need to work, and is able to enjoy in the heavenly realm all pleasures found on earth. However, the pleasures of this realm lead to attachment (Upādāna ), lack of spiritual pursuits and therefore no nirvana.[48] The vast majority of Buddhist lay people, states Kevin Trainor, have historically pursued Buddhist rituals and practices motivated with rebirth into Deva realm.[45][note 6] The Deva realm in Buddhist practice in southeast and east Asia, states Keown, include gods found in Hindu traditions such as Indra and Brahma, and concepts in Hindu cosmology such as Mount Meru.[51]
  • Human realm:[45] called the manuṣya realm.[46] Buddhism asserts that one is reborn in this realm with vastly different physical endowments and moral natures because of a being's past karma. A rebirth in this realm is considered as fortunate because it offers an opportunity to attain nirvana and end the Saṃsāra cycle.[45][52]
  • Demi-god realm (Asura):[45] the demi-gods (asuras)[46] is the third realm of existence in Buddhism. Asura are notable for their anger and some supernormal powers. They fight with the Devas (gods), or trouble the Manusya (humans) through illnesses and natural disasters.[45] They accumulate karma, and are reborn. Demi-god is sometimes ranked as one of the evil realms as there are stories of them fighting against the Gods.
  • Animal realm:[53] is state of existence of a being as an animal (tiryag).[46] This realm is traditionally thought to be similar to a hellish realm, because animals are believed in Buddhist texts to be driven by impulse and instinct, they prey on each other and suffer.[54] Some Buddhist texts assert that plants belong to this realm, with primitive consciousness.[53]
Hungry Ghosts Scroll Kyoto 5
Hungry Ghosts realm of Buddhist samsara, a 12th-century painting from Kyoto Japan
  • Hungry ghost realm:[45] hungry ghosts and other restless spirits (preta)[46] are rebirths caused by karma of excessive craving and attachments. They do not have a body, are invisible and constitute only "subtle matter" of a being. Buddhist texts describe them as beings who are extremely thirsty and hungry, very small mouths but very large stomachs.[54] Buddhist traditions in Asia attempt to care for them on ritual days every year, by leaving food and drinks in open, to feed any hungry ghosts nearby.[45] When their bad karma demerit runs out, these beings are reborn into another realm. According to McClelland, this realm is the mildest of the three evil realms.[55] According to Yangsi Rinpoche, in contrast, the suffering of the beings born in the realm of the hungry ghosts is far more intense than those born in the animal realm.[56]
  • Hell realm:[53] beings in hell (naraka)[46] enter this realm for evil karma such as theft, lying, adultery and others. The texts vary in their details, but typically describe numerous hellish regions each with different forms of intense suffering, such as eight extremely hot hellish realms, eight extremely cold, being partially eaten alive, beating and other forms of torture in proportion to the evil karma accumulated.[45] These beings are reborn in another realm after their evil karma has run its course, they die, and they get another chance.[54] This realm is not similar to afterlife hell in Christianity, states Damien Keown, because in Buddhism there is no realm of final damnation and existence in this realm is also a temporary state.[54]

Cause and end

Samsara is perpetuated by one's karma, which is caused by craving and ignorance (avidya).[20][21][note 5]


Samsara is perpetuated by karma.[note 7] Karma or 'action' results from an intentional physical or mental act, which causes a future consequence.[note 8] Gethin explains:

Thus acts of body and speech are driven by an underlying intention or will (cetanā), and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time karma can exist as a simple 'act of will', a forceful mental intention or volition that does not lead to an act of body or speech.[61]

In the Buddhist view, therefore, the type of birth one has in this life is determined by actions or karma from the previous lives; and the circumstances of the future rebirth are determined by the actions in the current and previous lives.[note 9]

Craving and ignorance

Inconsistencies in the oldest texts show that the Buddhist teachings on craving and ignorance, and the means to attain liberation, evolved, either during the lifetime of the Buddha, or thereafter.[note 10] According to Frauwallner, the Buddhist texts show a shift in the explanation of the root cause of samsara.[62] Originally craving was considered to be the root cause of samsara,[note 11] which could be stilled by the practice of dhyana, leading to a calm of mind which according to Vetter is the liberation which is being sought.[66][67]

The later Buddhist tradition considers ignorance (avidya) to be the root cause of samsara.[63][20][21] Avidya is misconception and ignorance about reality, leading to grasping and clinging, and repeated rebirth.[68][69] According to Paul Williams, "it is the not-knowingness of things as they truly are, or of oneself as one really is."[70] It can be overcome by insight into the true nature of reality. In the later Buddhist tradition "liberating insight" came to be regarded as equally liberating as the practice of dhyana.[71][67] According to Vetter and Bronkhorst, this happened in response to other religious groups in India, who held that a liberating insight was an indispensable requisite for moksha, liberation from rebirth.[72][73][note 12]

The ideas on what exactly constituted this "liberating insight" evolved over time.[66][75] Initially the term prajna served to denote this "liberating insight." Later on, prajna was replaced in the suttas by the four truths.[76][77] This happened in those texts where "liberating insight" was preceded by the four jhanas, and where this practice of the four jhanas then culminates in "liberating insight."[78][note 13] The four truths were superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person.[81] And Schmithausen states that still other descriptions of this "liberating insight" exist in the Buddhist canon:

"that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself";[note 14] "the contemplation of the arising and disappearance (udayabbaya) of the five Skandhas";[note 15] "the realisation of the Skandhas as empty (rittaka), vain (tucchaka) and without any pith or substance (asaraka).[note 16][82]


Samsara ends when one attains moksha, liberation.[83][84][85][86] In early Buddhism, Nirvana, the "blowing out" of desire, is moksha. In later Buddhism insight becomes predominant, for example the recognition and acceptance of non-self, also called the anatta doctrine.[87] One who no longer sees any soul or self, concludes Walpola Rahula, is the one who has been liberated from the samsara suffering cycles.[9][note 17] The theme that Nirvana is non-Self, states Peter Harvey, is recurring in early Buddhist texts.[89]

Some Buddhist texts suggest that rebirth occurs through the transfer of vinnana (consciousness) from one life to another. When this consciousness ceases, then liberation is attained.[90] There is a connection between consciousness, karmic activities, and the cycle of rebirth, argues William Waldron, and with the destruction of vinnana, there is "destruction and cessation of "karmic activities" (anabhisankhara, S III, 53), which are considered in Buddhism to be "necessary for the continued perpetuation of cyclic existence."[90]

While Buddhism considers the liberation from samsara as the ultimate spiritual goal, in traditional practice, Buddhists seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana.[91]

Impermanence and Non-Self Reality

A value of Buddhism is the idea of impermanence. All living things, causes, conditions, situations are impermanent.[92] Impermanence is the idea that all things disappear once they have originated. According to Buddhism, Impermanence occurs constantly "moment to moment",[93] and this is why there is no recognition of the self.[94] Since everything is considered to be in a state of decay, happiness,and self cannot exist in Samsara.[95]

Anatta is the Buddhist idea of non-self. Winston L. King, a writer from the University of Hawai'i Press, references two integral parts of Anatta in Philosophy East and West.[96] King details the first aspect, that Anatta can be "experienced and not just described."[97] King states the second aspect of Anatta is that it is the liberation from the "power of samsaric drives."[98] Obtaining awareness of Anatta and non-self reality results in a, "freedom from the push-pull of his own appetites, passions, ambitions, and fixations and from the external world's domination in general, that is, the conquest of greed, hatred, and delusion."[99] This "push-pull" of mundane human existence or samsara results in dukka, but the recognition of Anatta results in a "freedom from the push-pull."

Psychological interpretation

According to Chogyam Trungpa the realms of samsara can refer to both "psychological states of mind and physical cosmological realms".[note 18]

Gethin argues, rebirth in the different realms is determined by one's karma, which is directly determined by one's psychological states. The Buddhist cosmology may thus be seen as a map of different realms of existence and a description of all possible psychological experiences.[101] The psychological states of a person in current life lead to the nature of next rebirth in Buddhist cosmology.[102]

Paul Williams acknowledges Gethin's suggestion of the "principle of the equivalence of cosmology and psychology," but notes that Gethin is not asserting the Buddhist cosmology is really all about current or potential states of mind or psychology.[103] The realms in Buddhist cosmology are indeed realms of rebirths. Otherwise rebirth would always be into the human realm, or there would be no rebirth at all. And that is not traditional Buddhism, states Williams.[103]

David McMahan concludes that the attempts to construe ancient Buddhist cosmology in modern psychological terms is modernistic reconstruction, "detraditionalization and demythologization" of Buddhism, a sociological phenomenon that is seen in all religions.[104]

Alternate translations

  • Conditioned existence (Daniel Goleman)
  • Cycle of clinging and taking birth in one desire after another (Phillip Moffitt)
  • Cycle of existence
  • Cyclic existence (Jeffry Hopkins)
  • Uncontrollably recurring rebirth (Alexander Berzin)
  • Wheel of suffering (Mingyur Rinpoche)

See also


  1. ^ Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm.[6]
  2. ^ a b Ending samsara:
    • Kevin Trainor: "Buddhist doctrine holds that until they realize nirvana, beings are bound to undergo rebirth and redeath due to their having acted out of ignorance and desire, thereby producing the seeds of karma".[23]
    • Conze: "Nirvana is the raison d’être of Buddhism, and its ultimate justification."[24]
  3. ^ Samsara is the continual repetitive cycle of rebirth within the six realms of existence:
    • Damien Keown: "Although Buddhist doctrine holds that neither the beginning of the process of cyclic rebirth nor its end can ever be known with certainty, it is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth is known as saṃsāra or 'endless wandering', a term suggesting continuous movement like the flow of a river. All living creatures are part of this cyclic movement and will continue to be reborn until they attain nirvana."[15]
    • Ajahn Sucitto: "This continued movement is [...] what is meant by samsāra, the wandering on. According to the Buddha, this process doesn't even stop with death—it's like the habit transfers almost genetically to a new consciousness and body."[14]
  4. ^ Samsara is characterized by dukkha:
    • Chogyam Trungpa: "Samsara arises out of ignorance and is characterized by suffering."[16]
    • Rupert Gethin: "This precisely is the nature of saṃsāra: wandering from life to life with no particular direction or purpose."[13]
  5. ^ a b Ignorance and craving:
    • John Bowker: "In Buddhism, samsāra is the cycle of continuing appearances through the domains of existence (gati), but with no Self (anātman, [ātman means the enduring, immortal self]) being reborn: there is only the continuity of consequence, governed by karma."[web 1]
    • Chogyam Trungpa states: "Cyclic existence [is] the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. (...) Samsara arises out of ignorance and is characterized by suffering."[16] Note that Chogyam Trungpa's description includes a reference to the bardo, or intermediate state, that is emphasized in the Tibetan tradition.
    • Huston Smith and Philip Novak state: "The Buddha taught that beings, confused as they are by ignorant desires and fears, are caught in a vicious cycle called samsara, freedom from which—nirvana—was the highest human end."[22]
  6. ^ Other scholars[49][50] note that better rebirth, not nirvana, has been the primary focus of a vast majority of lay Buddhists. This they attempt through merit accumulation and good karma.
  7. ^ The driving force behind rebirth in the six realms of samsara is karma:
    • Peter Harvey: "The movement of beings between rebirths is not a haphazard process but is ordered and governed by the law of karma, the principle that beings are reborn according to the nature and quality of their past actions; they are 'heir' to their actions (M.III.123)."[57]
    • Damien Keown: "In the cosmology [of the realms of existence], karma functions as the elevator that takes people from one floor of the building to another. Good deeds result in an upward movement and bad deeds in a downward one. Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."[58]
    • Sogyal Rinpoche states: "The kind of birth we will have in the next life is determined, then, by the nature of our actions in this one. And it is important never to forget that the effect of our actions depends entirely upon the intention or motivation behind them, and not upon their scale."[59]
    • Rupert Gethin: "What determines in which realm a being is born? The short answer is karma (Pali kamma): a being’s intentional ‘actions’ of body, speech, and mind—whatever is done, said, or even just thought with definite intention or volition. In general, though with some qualification, rebirth in the lower realms is considered to be the result of relatively unwholesome (akuśala/akusala), or bad (pāpa) karma, while rebirth in the higher realms the result of relatively wholesome (kuśala/kusala), or good (puṇya/puñña) karma."[13]
    • Paul Williams: "short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karma; this endless cycle of birth, rebirth, and redeath is Saṃsāra."[19]
  8. ^ Aṅguttara Nikāya III.415: "It is "intention" that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.[60]
  9. ^ Padmasambhava: "If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions."[59]
  10. ^ See:
    * Erich Frauwallner (1953), Geschichte der indischen Philosophie, Band Der Buddha und der Jina (pp. 147-272)
    * Andre Bareau (1963), Recherches sur la biographie du Buddha dans les Sutrapitaka et les Vinayapitaka anciens, Ecole Francaise d'Extreme-Orient
    * Schmithausen, On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism
    * K.R. Norman, Four Noble Truths
    * Tilman Vetter,
    The Ideas and Meditative Practices of Early Buddhism, by Tilmann Vetter
    * Richard F. Gombrich (2006).
    How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5., chapter four
    * Bronkhorst, Johannes (1993),
    The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publishers, chapter 7
    * Anderson, Carol (1999),
    Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge
  11. ^ Frauwallner (1953), as referenced by Vetter (1988),[63] Flores (2009),[64] and Williams, Tribe and Wynne (2012).[65]
  12. ^ Tillmann Vetter: "Very likely the cause was the growing influence of a non-Buddhist spiritual environment·which claimed that one can be released only by some truth or higher knowledge. In addition, the alternative (and perhaps sometimes competing) method of discriminating insight (fully established after the introduction of the four noble truths) seemed to conform so well to this claim."[74]

    According to Bronkhorst, this happened under influence of the "mainstream of meditation," that is, Vedic-Brahmanical oriented groups, which believed that the cessation of action could not be liberating, since action can never be fully stopped. Their solution was to postulate a fundamental difference between the inner soul or self and the body. The inner self is unchangeable, and unaffected by actions. By insight into this difference, one was liberated. To equal this emphasis on insight, Buddhists presented insight into their most essential teaching as equally liberating. What exactly was regarded as the central insight "varied along with what was considered most central to the teaching of the Buddha."[73]
  13. ^ In the Nikayas the four truths are given as the "liberating insight" which constituted the awakening, or "enlightenment" of the Buddha. When he understood these truths, he was "enlightened," and liberated, as reflected in Majjhima Nikaya 26:42: "his taints are destroyed by his seeing with wisdom."[79] Typically, the four truths refer here to the eightfold path as the means to gain liberation, while the attainment of insight in the four truths is portrayed as liberating in itself.[80]
  14. ^ Majjhima Nikaya 26
  15. ^ Anguttara Nikaya II.45 (PTS)
  16. ^ Samyutta Nikaya III.140-142 (PTS)
  17. ^ Phra Thepyanmongkol: "The designation that is Nibbana [Nirvana] is anatta (non-self)", states Buddha, in Parivara Vinayapitaka.[88]
  18. ^ Chogyam Trungpa states: "In the Buddhist system of the six realms, the three higher realms are the god realm, the jealous-god realm, and the human realm; the three lower realms are the animal realm, the hungry ghost realmm, and the hell realm. These realms can refer to psychological states or to aspects of Buddhist cosmology."[100]


  1. ^ Trainor 2004, p. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
  2. ^ a b Wilson 2010.
  3. ^ Juergensmeyer & Roof 2011, p. 271-272.
  4. ^ McClelland 2010, p. 172, 240.
  5. ^ Williams, Tribe & Wynne 2012, p. 18–19, chapter 1.
  6. ^ a b Buswell 2004, p. 711-712.
  7. ^ a b Buswell & Gimello 1992, p. 7–8, 83–84.
  8. ^ a b Choong 1999, p. 28–29, Quote: "Seeing (passati) the nature of things as impermanent leads to the removal of the view of self, and so to the realisation of nirvana.".
  9. ^ a b c Rahula 2014, p. 51-58.
  10. ^ Laumakis 2008, p. 97.
  11. ^ - SN 15.3 Assu-sutta
  12. ^ Bowker 1997.
  13. ^ a b c Gethin 1998, p. 119.
  14. ^ a b Ajahn Sucitto 2010, pp. 37-38.
  15. ^ a b Keown 2000, Kindle locations 702-706.
  16. ^ a b Chogyam Trungpa 2009, p. 137.
  17. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 248. ISBN 9780198605607.
  18. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press Incorporated. p. 248. ISBN 9780198605607. Although not mentioned by name, samsara is the situation that is characterized as suffering (*duhkha) in the first of the *Four Noble Truths (aryasatya).
  19. ^ a b Williams 2002, pp. 74-75.
  20. ^ a b c Keown 2004, pp. 81, 281.
  21. ^ a b c Fowler 1999, p. 39–42.
  22. ^ Smith & Novak 2009, Kindle Location 2574.
  23. ^ Trainor 2004, p. 62–63.
  24. ^ Conze 2013, p. 71.
  25. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 248. ISBN 9780198605607. The word samsara does not appear in the *Vedas, but the notion of cyclic birth and death is an ancient one and dates to around 800 BCE.
  26. ^ Trainor 2004, p. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
  27. ^ Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press. pp. 76–89. ISBN 978-1-139-91640-0.
  28. ^ Anatta Buddhism, Encyclopædia Britannica (2013)
  29. ^ [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."
  30. ^ David J. Kalupahana (1975). Causality: The Central Philosophy of Buddhism. University Press of Hawaii. pp. 115–119. ISBN 978-0-8248-0298-1.
  31. ^ David J. Kalupahana (1975). Causality: The Central Philosophy of Buddhism. University Press of Hawaii. p. 83. ISBN 978-0-8248-0298-1.
  32. ^ William H. Swatos; Peter Kivisto (1998). Encyclopedia of Religion and Society. Rowman Altamira. p. 66. ISBN 978-0-7619-8956-1.
  33. ^ Bruce Mathews (1986). Ronald Wesley Neufeldt (ed.). Karma and Rebirth: Post Classical Developments. State University of New York Press. pp. 123–126. ISBN 978-0-87395-990-2.
  34. ^ James McDermott (1980). Wendy Doniger (ed.). Karma and Rebirth in Classical Indian Traditions. University of California Press. pp. 168–170. ISBN 978-0-520-03923-0.
  35. ^ Robert Buswell & Donald Lopez 2013, pp. 49-50, 708-709.
  36. ^ Macmillan Encyclopedia of Buddhism. Vol. 1, p. 377
  37. ^ The Connected Discourses of the Buddha. A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, Translator. Wisdom Publications. Sutta 44.9
  38. ^ Loy, David (1983). "The difference between samsara and nirvana". Philosophy East and West. University of Hawai'i Press. p. 355.
  39. ^ Patrul Rinpoche; Dalai Lama (1998). The Words of My Perfect Teacher: A Complete Translation of a Classic Introduction to Tibetan Buddhism. Rowman Altamira. pp. 61–99. ISBN 978-0-7619-9027-7.
  40. ^ McClelland 2010, pp. 40, 107.
  41. ^ Bryan J. Cuevas; Jacqueline Ilyse Stone (2007). The Buddhist Dead: Practices, Discourses, Representations. University of Hawaii Press. pp. 118–119. ISBN 978-0-8248-3031-1.
  42. ^ a b Dalai Lama 1992, pp. 5-8.
  43. ^ a b Patrul Rinpoche 1998, pp. 61-99.
  44. ^ Keown 2013, pp. 35-40.
  45. ^ a b c d e f g h i j Trainor 2004, p. 62.
  46. ^ a b c d e f McClelland 2010, p. 136.
  47. ^ Keown 2013, p. 35.
  48. ^ Keown 2013, p. 37.
  49. ^ Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. p. 65. ISBN 978-1-898723-66-0., Quote: "For a vast majority of Buddhists in Theravadin countries, however, the order of monks is seen by lay Buddhists as a means of gaining the most merit in the hope of accumulating good karma for a better rebirth."
  50. ^ Christopher Gowans (2004). Philosophy of the Buddha: An Introduction. Routledge. p. 169. ISBN 978-1-134-46973-4.
  51. ^ Keown 2013, pp. 37-38.
  52. ^ Keown 2013, pp. 36-37.
  53. ^ a b c Trainor 2004, p. 63.
  54. ^ a b c d Keown 2013, p. 36.
  55. ^ McClelland 2010, p. 114, 199.
  56. ^ Yangsi Rinpoche (2012). Practicing the Path: A Commentary on the Lamrim Chenmo. Wisdom Publications. p. 122. ISBN 978-0-86171-747-7.
  57. ^ Harvey 1990, p. 39.
  58. ^ Keown 2000, Kindle Location 794-797.
  59. ^ a b Sogyal Rinpoche 2009, p. 97.
  60. ^ Gethin 1998, p. 120.
  61. ^ Rupert Gethin (1998). The Foundations of Buddhism. Oxford University Press. p. 120. ISBN 978-0-19-289223-2.
  62. ^ Erich Frauwallner (1953), Geschichte der indischen Philosophie, Band Der Buddha und der Jina (pp. 147-272)
  63. ^ a b Vetter 1988, p. xxi.
  64. ^ Flores 2009, p. 63–65.
  65. ^ Williams, Tribe & Wynne 2012, p. 33-34.
  66. ^ a b Vetter 1988, p. xxi-xxxvii.
  67. ^ a b Bronkhorst 1993, p. 93-111.
  68. ^ Edelglass 2009, p. 3-4.
  69. ^ Laumakis 2008, p. 136.
  70. ^ Williams, Tribe & Wynne 2012, p. 46–47.
  71. ^ Gombrich 1997, p. 99-102.
  72. ^ Vetter 1988, p. xxxii, xxxiii.
  73. ^ a b Bronkhorst 1993, p. 54-55, 96, 99.
  74. ^ Vetter 1988, p. xxxiii.
  75. ^ Bronkhorst 1993, p. chapter 7.
  76. ^ Bronkhorst 1993, p. 99-100, 102-111.
  77. ^ Anderson 1999.
  78. ^ Bronkhorst 1993, p. 108.
  79. ^ Bhikkhu Nanamoli (translator) 1995, p. 268.
  80. ^ Bronkhorst 1993.
  81. ^ Bronkhorst 1993, p. 100-101.
  82. ^ Bronkhorst 1993, p. 101.
  83. ^ Williams, Tribe & Wynne 2012, pp. 30–42.
  84. ^ Robert Buswell & Donald Lopez 2013, pp. 304-305.
  85. ^ Peter Harvey (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 26–44. ISBN 978-1-119-14466-3.
  86. ^ Ted Honderich (2005). The Oxford Companion to Philosophy. Oxford University Press. pp. 113, 659. ISBN 978-0-19-103747-4.
  87. ^ Melford E. Spiro (1982). Buddhism and Society: A Great Tradition and Its Burmese Vicissitudes. University of California Press. p. 84. ISBN 978-0-520-04672-6.
  88. ^ Phra Thepyanmongkol (2012). A Study Guide for Right Practice of the Three Trainings. Wat Luang Phor Sodh. pp. 412–418. ISBN 978-974-401-378-1.
  89. ^ Peter Harvey (2015). Steven M. Emmanuel (ed.). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 36–37, Note: Harvey clarifies that non–Self does not mean "no–self", but denial of Self or "I" or 'I am' is clearly a vital soteriological idea in Buddhism. ISBN 978-1-119-14466-3.
  90. ^ a b Waldron 2003, p. 22.
  91. ^ Michael D. Coogan (2003). The Illustrated Guide to World Religions. Oxford University Press. p. 192. ISBN 978-0-19-521997-5.
  92. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. A fundamental tenet of *Buddhism is that all formations (*samskara)—things that come into being dependent on causes and conditions— are impermanent.
  93. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. Impermanence refers to the arising, passing away, changing, and disappearance of things that have arisen, and according to the *Abhidharma is a process that takes place from moment to moment.
  94. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. It is because of the impermanence of the five aggregates (*skandha) that Buddhism teaches there can be no eternal self or soul (see ANATMAN).
  95. ^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. p. 15. For the same reason it is thought that there can be no permanent happiness in *samsara, because situations constantly change and in time all things decay (see DUHKHA).
  96. ^ King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 263–271. doi:10.2307/1398828. JSTOR 1398828.
  97. ^ King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33: 266 – via JSTOR. One is that anatta can be experienced, not just described. Indeed all vipassana meditational techniques have as their purpose the production of a visceral, fully existential awareness of one's own body-mind "self" as a set of temporarily associated factors which have no integral unity.
  98. ^ King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 266. JSTOR 1398828. The second point about anatta is that this experience is also one of release,release from the power of samsaric drives into a new and different self-aware
  99. ^ King, Winston (Summer 1983). "The Existential Nature of Buddhist Ultimates". Philosophy East and West. 33 (3): 266. JSTOR 1398828.
  100. ^ Chogyam Trungpa 2009, p. 127.
  101. ^ Gethin 1998, pp. 119-120.
  102. ^ Gethin 1998, p. 121.
  103. ^ a b Williams 2002, pp. 78-79.
  104. ^ David L. McMahan (2008). The Making of Buddhist Modernism. Oxford University Press. pp. 45–48, 57–58. ISBN 978-0-19-972029-3., Quote: "Clearly, the interaction of Buddhism with psychology exhibits aspects of both detraditionalization and demythologization as already described. In addition, the legitimacy that is granted Buddhism in its reconstrual as a kind of psychology reverberates back to the very conception of Buddhism among Buddhists themselves, (...)"

Web references

  1. ^ John Bowker. The Concise Oxford Dictionary of World Religions. 1997. 24 Nov. 2012 "Saṃsāra.";
    John Bowker (2014). God: A Very Short Introduction. Oxford University Press. pp. 84–86. ISBN 978-0-19-870895-7.


Ajanta Caves

The Ajanta Caves are 30 (approximately) rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 CE in Aurangabad district of Maharashtra state of India. The caves include paintings and rock-cut sculptures described as among the finest surviving examples of ancient Indian art, particularly expressive paintings that present emotion through gesture, pose and form.According to UNESCO, these are masterpieces of Buddhist religious art that influenced the Indian art that followed. The caves were built in two phases, the first phase starting around the 2nd century BCE, while the second phase was built around 400–650 CE, according to older accounts, or in a brief period of 460–480 CE according to later scholarship. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The Ajanta Caves constitute ancient monasteries and worship-halls of different Buddhist traditions carved into a 75-metre (246 ft) wall of rock. The caves also present paintings depicting the past lives and rebirths of the Buddha, pictorial tales from Aryasura's Jatakamala, and rock-cut sculptures of Buddhist deities. Textual records suggest that these caves served as a monsoon retreat for monks, as well as a resting site for merchants and pilgrims in ancient India. While vivid colours and mural wall-painting were abundant in Indian history as evidenced by historical records, Caves 16, 17, 1 and 2 of Ajanta form the largest corpus of surviving ancient Indian wall-painting.

The Ajanta Caves are mentioned in the memoirs of several medieval-era Chinese Buddhist travellers to India and by a Mughal-era official of Akbar era in the early 17th century. They were covered by jungle until accidentally "discovered" and brought to Western attention in 1819 by a colonial British officer Captain John Smith on a tiger-hunting party. The caves are in the rocky northern wall of the U-shaped gorge of the river Waghur, in the Deccan plateau. Within the gorge are a number of waterfalls, audible from outside the caves when the river is high.With the Ellora Caves, Ajanta is one of the major tourist attractions of Maharashtra. It is about

6 kilometres (3.7 miles) from Fardapur, 59 kilometres (37 miles) from the city of Jalgaon, Maharashtra, India, 104 kilometres (65 miles) from the city of Aurangabad, and 350 kilometres (220 miles) east-northeast of Mumbai. Ajanta is 100 kilometres (62 miles) from the Ellora Caves, which contain Hindu, Jain and Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta style is also found in the Ellora Caves and other sites such as the Elephanta Caves, Aurangabad Caves, Shivleni Caves and the cave temples of Karnataka.

Index of Eastern philosophy articles

This is a list of articles in Eastern philosophy.

Index of philosophy of religion articles

This is a list of articles in philosophy of religion.

A Grief Observed

A History of God

A Letter Concerning Toleration

A New Model of the Universe

A Secular Humanist Declaration

A. H. Almaas

Abandonment (existentialism)

Abd al-Karīm ibn Hawāzin al-Qushayri


Abraham Joshua Heschel

Absolute (philosophy)

Absolute atheism

Absolute Infinite


Abu'l Hasan Muhammad Ibn Yusuf al-'Amiri

Abu Sulayman al-Sijistani



Actus purus


Adi Shankara

Adriaan Koerbagh

Afshin Ellian


Age of Enlightenment

Agnostic atheism

Agnostic theism



Ahmad Sirhindi







Albrecht Ritschl

Alice von Hildebrand

All Truth Is God's Truth

Aloysius Martinich

Alvin Plantinga

Alvin Plantinga's free-will defense

American Catholic Philosophical Quarterly

Amsterdam Declaration

An Intelligent Person's Guide to Atheism



Analytical Thomism

Ananda Coomaraswamy


Anarchism and Islam



Anders Nygren


Animals in Buddhism

Anselm of Canterbury

Answer to Job

Anthony Kenny

Anthony Thiselton








Anton Kržan

Anton LaVey




Argument from a proper basis

Argument from beauty

Argument from consciousness

Argument from degree

Argument from desire

Argument from free will

Argument from inconsistent revelations

Argument from love

Argument from miracles

Argument from morality

Argument from nonbelief

Argument from poor design

Argument from religious experience


Aristotelian view of a god




Atheist's Wager

Atheist existentialism

Ātman (Buddhism)

Augustine of Hippo

Avadhuta Gita


Avidyā (Buddhism)

Avraham son of Rambam


Ayyavazhi phenomenology

Baptists in the history of separation of church and state


Basic Points Unifying the Theravāda and the Mahāyāna

Beatific vision

Best of all possible worlds

Beyond Belief: Science, Religion, Reason and Survival

Bhagavad Gita


Bhumi (Buddhism)

Biblical literalism





Bodhisattva Precepts




Brian Davies (philosopher)

Brights movement

British Humanist Association

Bruno Bauer


Buddhism and evolution

Buddhist philosophy

C. S. Lewis

C. S. Lewis bibliography

C. Stephen Evans

Cappadocian Fathers

Catholic guilt


Charles Blount (deist)


Chovot ha-Levavot

Christian de Quincey

Christian existentialism

Christian humanism

Christian materialism

Christian philosophy

Christian Realism

Christianity and environmentalism

Christological argument

City of God (book)

Classical theism

Clemens Timpler

Clement of Alexandria

Clerical philosophers


Committee for the Scientific Examination of Religion



Contemporary Islamic philosophy

Continuum of Humanist Education

Contra Celsum

Cosmological argument

Cosmology (metaphysics)



Credo ut intelligam

Criticism of Christianity

Criticism of Hinduism

Criticism of Islam

Criticism of Jesus

Criticism of Judaism

Criticism of monotheism

Criticism of religion

Criticism of the Bible

Criticism of the Catholic Church

Criticism of the Latter Day Saint movement

Criticism of the Qur'an

Cultural materialism (anthropology)

Cultural materialism (cultural studies)

Curt John Ducasse

Daniel Rynhold

Dariush Shayegan


David ben Merwan al-Mukkamas

David Braine (philosopher)

David Ray Griffin

David Strauss

De Coelesti Hierarchia

De divisione naturae

De Mysteriis Aegyptiorum

Dean Zimmerman


Decline of Greco-Roman polytheism



Derech Hashem

Desire realm




Dharma transmission


Dharmarāja Adhvarin

Diamond Realm

Dietrich von Hildebrand

Dimitrije Mitrinović

Dipolar theism

Direct revelation


Divine apathy

Divine command theory

Divine simplicity




Doomsday argument

Doomsday cult

Doomsday event



Dwight H. Terry Lectureship


E. David Cook

Early Islamic philosophy

Eliminative materialism

Elizabeth Burns

Emergent materialism

Epistemic theory of miracles

Epistle to Yemen


Ernesto Buonaiuti

Ernst Ehrlich

Ernst Troeltsch


Essentially contested concept

Eternal Buddha

Eternal return

Eternal return (Eliade)

Ethica thomistica

Ethical will

Ethics in religion

Étienne Tempier

Eugen Rosenstock-Huessy

Euthyphro dilemma

Evolutionary argument against naturalism

Evolutionary Humanism


Existence of God

Extrinsic finality


Faith and rationality

Faith, Science and Understanding

Faraday Institute for Science and Religion

Fate of the unlearned


Fazlur Rahman Malik

Ferdinand Ebner

Fetter (Buddhism)

Fi Zilal al-Qur'an



Five hindrances

Four stages of enlightenment

Fourteen unanswerable questions

Francis Schaeffer

Franciszek Krupiński

Françoise Meltzer

Franz Rosenzweig

Frederick Ferré


French law on secularity and conspicuous religious symbols in schools

Friedrich Nietzsche and free will

Friedrich von Hügel

Friedrich Wilhelm Joseph Schelling

Fujiwara Seika


Gary Habermas


George H. Smith

Gifford Lectures

Giles Fraser



God in Buddhism

God Is Not Great

God of the gaps

God, A Guide for the Perplexed

Gödel's ontological proof

Good and necessary consequence

Graham Oppy

Great chain of being

Greek hero cult

Gregory of Nyssa

Guru Nanak Dev

Gustav Glogau

Hajime Tanabe

Han Yong-un

Hans Rookmaaker


Hasidic philosophy

Hayashi Razan

Hayom Yom


Henry Corbin

Herbert McCabe





Hirata Atsutane


Historical materialism

Holy History of Mankind




Hossein Nasr

Hossein Ziai

Huayan school


Human beings in Buddhism

Human extinction


Humanism and Its Aspirations

Humanism in France

Humanism in Germany

Humanist Manifesto

Humanist Manifesto I

Humanist Manifesto II

Humanist Movement

Humanist Society Scotland

Humanistic naturalism

Huston Smith

Ian Ramsey

Ibn al-Nafis

Ibn Arabi



Illtyd Trethowan


Illuminationist philosophy




Incarnational humanism

Incompatible-properties argument

Indefinite monism



Infinite qualitative distinction


Institute for the Secularisation of Islamic Society

Integral humanism (India)


International League of Humanists

Intrinsic finality

Intuition (knowledge)

Invincible error

Invincible ignorance fallacy


Invisible Pink Unicorn


Irenaean theodicy


Is God Dead?

Islam and democracy

Islamic fundamentalism in Iran

Islamic philosophy

Ivan Aguéli

Ivan Vyshenskyi

J. J. C. Smart

J. P. Moreland


Jakob Guttmann (rabbi)

Jakub of Gostynin

James Gustafson

Jay Newman

Jayarāśi Bhaṭṭa


Jean Meslier

Jewish ethics


Jiva Goswami


Johann Friedrich Flatt

Johann Joachim Lange

Johann Nepomuk Oischinger

Johannes Scotus Eriugena

John Calvin

John E. Hare

John Hick

John of Głogów

Joseph de Torre

Joseph Priestley and Dissent

Joseph Runzo

Kalam cosmological argument

Kalpa (aeon)


Kancha Ilaiah

Kang Youwei

Karl Heinrich Heydenreich

Karl Jaspers


Karma in Buddhism


Keith Ward


Kersey Graves

Kitaro Nishida

Klaus Klostermaier

Knight of faith

Kol HaTor


Kumārila Bhaṭṭa

Kurt Almqvist


Lazarus Geiger

Lectures on the Philosophy of Religion

Letter to a Christian Nation

Letters to a Philosophical Unbeliever

Lewis's trilemma

Life of Jesus (Hegel)

Likkutei Sichos

Lineage (Buddhism)

Linji school

List of female mystics

List of new religious movements

Logic in Islamic philosophy

Lutheran scholasticism

Macrocosm and microcosm

Madhusūdana Sarasvatī









Martin Luther


Maximus the Confessor

Maya (illusion)

Meera Nanda

Meister Eckhart

Melville Y. Stewart

Merit (Buddhism)

Mesillat Yesharim

Metaphysical naturalism


Methodios Anthrakites

Michael Gottlieb Birckner

Michael Martin (philosopher)

Michael Oakeshott

Michael Ruse

Middle way

Mind's eye


Miracle of the roses

Mircea Eliade

Mircea Eliade bibliography


Monad (Greek philosophy)


Monistic idealism

Morality without religion

Muhammad Husayn Tabatabaei

Muhammad ibn Muhammad Tabrizi

Muhammad ibn Zakariya al-Razi

Muhammad Iqbal

Mulla Sadra

Mumbo Jumbo (phrase)

Mystical philosophy of antiquity

Mystical realism

Mystical theology


Myth of Er



National Federation of Atheist, Humanist and Secular Student Societies

National Secular Society

Natural theology

Naturalism (philosophy)

Naturalistic pantheism




Neoplatonism and Christianity

Neutral monism

New Age

New religious movement

New Thought


Nicholas of Kues

Nick Trakakis

Nikolai Lossky



Noble Eightfold Path



Nontheist Friend

Norman Geisler

Numenius of Apamea



Occasion of sin


Odium theologicum

Of Miracles

Olavo de Carvalho

Omega Point



Omnipotence paradox



Omphalos hypothesis

Ontological argument


Opium of the people

Or Adonai

Orchot Tzaddikim

Orlando J. Smith

Osvaldo Lira

Outline of humanism

Outline of theology




Pantheism controversy

Parallelism (philosophy)



Pascal's Wager


Paul Draper (philosopher)

Paul Häberlin

Paul J. Griffiths

Perennial philosophy


Peter Abelard

Peter Geach

Peter Kreeft

Peter Millican

Peter van Inwagen

Phenomenological definition of God

Phenomenology of religion

Phillip H. Wiebe

Philo's view of God


Philosophical Foundations of Marxist-Leninist Atheism

Philosophical theism

Philosophical theology

Philosophy of religion

Philotheus Boehner

Pierre Cally

Political theology

Politics Drawn from the Very Words of Holy Scripture

Postmodern Christianity






Preformation theory


Primum movens

Prince Shōtoku

Problem of evil

Problem of evil in Hinduism

Problem of Hell

Problem of why there is anything at all

Process theology

Proof of the Truthful


Protestant work ethic

Pseudo-Dionysius the Areopagite


Pseudo atheism


Psychoanalysis and Religion

Quantum mysticism

Quietism (Christian philosophy)

Quinque viae

R. De Staningtona

Rabia al-Adawiyya

Rabindranath Tagore

Ralph Tyler Flewelling


Rational fideism

Rational mysticism

Rational Response Squad

Real atheism

Reality in Buddhism

Rebirth (Buddhism)

Reformational philosophy

Relationship between religion and science


Religion & Ethics Newsweekly

Religion and abortion

Religion and happiness

Religious communism

Religious democracy

Religious humanism

Religious intellectualism in Iran

Religious interpretation

Religious interpretations of the Big Bang theory

Religious law

Religious naturalism

Religious philosophy

Religious skepticism

Religious views on business ethics

Religious views on suicide

Rémi Brague

Renaissance humanism

René Guénon


Richard Carrier

Richard Dawkins

Richard Swinburne


Robert Cummings Neville

Robert Merrihew Adams

Rudolf Otto

Rudolf Seydel

Rule of Three (Wiccan)


Sam Harris (author)



Saṃsāra (Buddhism)

Samuel Maximilian Rieser


Sarah Coakley

Sarvepalli Radhakrishnan

Sathya Sai Baba

Sayyid al-Qimni

Sayyid Qutb

Scandal (theology)

School of Saint Victor

Science and Christian Belief


Secular ethics

Secular humanism

Secular saint

Secular theology


Secularism in the Middle East


Sefer ha-Ikkarim

Sefer ha-Qabbalah

Seiichi Hatano

Self-Indication Assumption Doomsday argument rebuttal

Self-referencing doomsday argument rebuttal



Seth Material

Seven Factors of Enlightenment

Shahab al-Din Suhrawardi


Shem Mishmuel





Societas Perfecta

Søren Kierkegaard



Soul dualism


Spiritual materialism

Spiritual philosophy

Sri Aurobindo

Stephen Mulhall

Stephen R. L. Clark

Strong agnosticism

Submission (2004 film)

Sufi metaphysics

Sufi philosophy


Summa contra Gentiles

Summa Theologica


Supreme Being


Suzuki Shōsan

Syed Ali Abbas Jallapuri


Tage Lindbom

Taha Abdurrahman





Tathagatagarbha doctrine



Teleological argument


Ten Commandments

Ten spiritual realms

Tetrad (Greek philosophy)


The Age of Reason

The Case for God

The End of Faith

The Essence of Christianity

The Freethinker (journal)

The God Delusion

The God Makers

The God Makers II

The Guide for the Perplexed

The Incoherence of the Philosophers

The Necessity of Atheism

The Only Possible Argument in Support of a Demonstration of the Existence of God

The Primordial Tradition

The Reconstruction of Religious Thought in Islam

The Teachings of the Mystics

The True Word


Theistic realism


Theodore Drange

Theognostus of Alexandria

Theological aesthetics

Theological determinism

Theological noncognitivism

Theological veto

Theological virtues

Theologico-Political Treatise


Theories of religion

Theosophy (history of philosophy)


Thirtha prabandha

Thomas Aquinas

Thomas Aquinas and the Sacraments

Thomas Jefferson


Thought of Thomas Aquinas


Three marks of existence

Threefold Training

Time and Eternity (philosophy book)

Tomer Devorah

Trademark argument

Traditionalist School


Transcendence (religion)

Transcendental argument for the existence of God


Triad (Greek philosophy)


True-believer syndrome

Turtles all the way down

Twelve Nidānas

Two truths doctrine

Types of Buddha

Ultimate Boeing 747 gambit

Ultimate fate of the universe

Universality (philosophy)

Unmoved mover




Vācaspati Miśra

Varadaraja V. Raman


Victoria Institute


Vincent Miceli



Vipassana movement

Voluntarism (theology)


Walter of St Victor

Wang Chong

War of Anti-Christ with the Church and Christian Civilization

Watchmaker analogy

Weak agnosticism

What I Believe

Why I Am Not a Christian

Willem B. Drees

William Alston

William F. Vallicella

William James

William L. Rowe

William Lane Craig

Witness argument

Wolfgang Smith

Womb Realm


Works by Thomas Aquinas

Works of Madhvacharya

Yamazaki Ansai

Yi Hwang

Yunmen Wenyan


Zhu Xi

Zofia Zdybicka


Moksha (; Sanskrit: मोक्ष, mokṣa), also called vimoksha, vimukti and mukti, is a term in Hinduism, Buddhism, Jainism and Sikhism which refers to various forms of emancipation, enlightenment, liberation, and release. In its soteriological and eschatological senses, it refers to freedom from saṃsāra, the cycle of death and rebirth. In its epistemological and psychological senses, moksha refers to freedom from ignorance: self-realization, self-actualization and self-knowledge.In Hindu traditions, moksha is a central concept and the utmost aim to be attained through three paths during human life; these three paths are dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment). Together, these four concepts are called Puruṣārtha in Hinduism.In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvana. However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism. The term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism.

Samsara (disambiguation)

Saṃsāra is a religious concept of reincarnation in Hinduism and other Indian religions.

Saṃsāra or Samsaram may also refer to:

Saṃsāra (Buddhism), similar but distinct concept in Buddhism

Saṃsāra (Jainism), cycle of births and deaths as per Jainism

Topics in Buddhism
The Buddha
Key concepts
Major figures


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