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Browse files- concepts.jsonl +25 -0
- corpus_manifest.jsonl +16 -0
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- passage_edges.jsonl +416 -0
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concepts.jsonl
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{"id": "svabhava", "label": "Svabhava", "label_alt": ["own-being", "intrinsic existence", "inherent existence", "self-nature"], "sanskrit": "svabhāva", "pali": "sabhāva", "tibetan": "rang bzhin", "tradition": ["madhyamaka", "abhidharma"], "definition": "The idea that things possess existence from their own side, independently of causes, conditions, and conceptual designation. The primary target of Madhyamaka negation.", "negated_by": ["sunyata"], "presupposed_by": ["abhidharma_realism"], "category": "ontological_concept", "key_texts": ["mmk_nagarjuna", "heart_sutra", "vigrahavyavartani_nagarjuna", "bodhicharyavatara_ch9"]}
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{"id": "sunyata", "label": "Sunyata", "label_alt": ["emptiness", "voidness", "shunyata"], "sanskrit": "śūnyatā", "pali": "suññatā", "tibetan": "stong pa nyid", "tradition": ["mahayana", "madhyamaka", "vajrayana"], "definition": "The absence of svabhava in all phenomena. Not nothingness but the lack of intrinsic existence. Phenomena exist dependently, not from their own side.", "presupposes": ["pratityasamutpada"], "is_presupposed_by": ["two_truths"], "category": "ontological_concept", "key_texts": ["heart_sutra", "mmk_nagarjuna", "sunyatasaptati_nagarjuna", "diamond_sutra"]}
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{"id": "anatta", "label": "Anatta", "label_alt": ["non-self", "no-self", "anatman"], "sanskrit": "anātman", "pali": "anattā", "tibetan": "bdag med", "tradition": ["theravada", "mahayana"], "definition": "The absence of a permanent, independent self in persons and/or phenomena. Theravada focuses on the person; Mahayana extends to all dharmas (phenomena).", "theravada_scope": "person_only", "mahayana_scope": "persons_and_dharmas", "category": "ontological_concept", "key_texts": ["anattalakkhana_sutta", "milindapanha_chariot", "heart_sutra", "bodhicharyavatara_ch9"]}
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{"id": "anatta_of_persons", "label": "Pudgala-nairatmya", "label_alt": ["no-self of persons", "personal selflessness"], "sanskrit": "pudgala-nairātmya", "pali": "puggala-anattā", "tibetan": "gang zag gi bdag med", "tradition": ["theravada", "mahayana", "madhyamaka"], "definition": "The absence of a substantial, independent self in persons. Agreed upon by all Buddhist schools. The chariot argument is its classic formulation.", "is_subset_of": "anatta", "category": "ontological_concept", "key_texts": ["anattalakkhana_sutta", "milindapanha_chariot", "bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"]}
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{"id": "anatta_of_dharmas", "label": "Dharma-nairatmya", "label_alt": ["no-self of phenomena", "phenomenal selflessness"], "sanskrit": "dharma-nairātmya", "pali": null, "tibetan": "chos kyi bdag med", "tradition": ["mahayana", "madhyamaka", "yogacara"], "definition": "The absence of svabhava in all phenomena (dharmas), not just persons. This is the distinctively Mahayana extension of anatta. Theravada Abhidharma denied pudgala-nairatmya but asserted svabhava of dharmas, which Mahayana then negates.", "is_subset_of": "anatta", "theravada_position": "denied", "mahayana_position": "asserted", "category": "ontological_concept", "key_texts": ["heart_sutra", "mmk_nagarjuna", "bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"]}
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{"id": "pratityasamutpada", "label": "Pratityasamutpada", "label_alt": ["dependent origination", "dependent co-arising", "interdependence"], "sanskrit": "pratītyasamutpāda", "pali": "paticca-samuppāda", "tibetan": "rten cing 'brel bar 'byung ba", "tradition": ["theravada", "mahayana", "madhyamaka"], "definition": "All phenomena arise in dependence upon causes, conditions, and designations. Nothing arises independently. For Nagarjuna, dependent origination IS emptiness — they are coextensive, not two different things.", "nagarjuna_claim": "identical_to_sunyata", "twelve_nidanas": true, "category": "ontological_concept", "key_texts": ["anattalakkhana_sutta", "mmk_nagarjuna", "sunyatasaptati_nagarjuna", "vigrahavyavartani_nagarjuna"]}
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{"id": "two_truths", "label": "Two Truths", "label_alt": ["samvrti-satya and paramartha-satya", "conventional and ultimate truth"], "sanskrit": "dve satye", "pali": "dve sacca", "tibetan": "bden pa gnyis", "tradition": ["mahayana", "madhyamaka"], "definition": "The framework distinguishing conventional truth (how things appear and function) from ultimate truth (how things actually are — empty of svabhava). Nagarjuna: the teaching of the two truths is itself the teaching of emptiness.", "schools_differ_on": ["what_counts_as_ultimate", "whether_conventional_is_mind_dependent"], "category": "methodological_framework", "key_texts": ["mmk_nagarjuna", "bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara", "samdhinirmocana_sutra"]}
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{"id": "prasanga", "label": "Prasanga", "label_alt": ["consequence", "reductio ad absurdum", "unwanted consequence"], "sanskrit": "prasaṅga", "pali": null, "tibetan": "thal 'gyur", "tradition": ["madhyamaka"], "definition": "The primary logical method of Madhyamaka. Nagarjuna never asserts a thesis of his own — he takes the opponent's position and derives an absurd consequence. Chandrakirti made this the defining mark of Prasangika vs Svatantrika.", "category": "logical_method", "is_method_of": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna", "bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"]}
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{"id": "dependent_designation", "label": "Dependent Designation", "label_alt": ["prajnapti", "mere imputation", "nominal existence"], "sanskrit": "prajñapti", "pali": "pannatti", "tibetan": "btags pa tsam", "tradition": ["madhyamaka", "prasangika"], "definition": "Things exist only as conventional designations dependent on their bases. Not mind-independent (against realism) and not mind-created (against idealism). The Prasangika middle: conventional existence as mere imputation.", "category": "ontological_concept", "key_texts": ["milindapanha_chariot", "mmk_nagarjuna", "chandrakirti_madhyamakavatara"]}
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{"id": "emptiness_of_emptiness", "label": "Emptiness of Emptiness", "label_alt": ["sunyata-sunyata"], "sanskrit": "śūnyatā-śūnyatā", "pali": null, "tibetan": "stong pa nyid kyi stong pa nyid", "tradition": ["mahayana", "madhyamaka"], "definition": "Emptiness itself is empty of svabhava. This prevents sunyata from becoming a new absolute — the thing everything is empty of/into. Key to showing Nagarjuna is not a nihilist.", "category": "meta_ontological_concept", "key_texts": ["mmk_nagarjuna", "ashtasahasrika_prajnaparamita", "vigrahavyavartani_nagarjuna"]}
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{"id": "alayavijnana", "label": "Alayavijnana", "label_alt": ["storehouse consciousness", "base consciousness", "all-ground consciousness"], "sanskrit": "ālayavijñāna", "pali": null, "tibetan": "kun gzhi rnam par shes pa", "tradition": ["yogacara", "zen", "vajrayana_partial"], "definition": "The Yogacara postulation of a substratum consciousness that stores karmic seeds. Not recognized by Madhyamaka (Chandrakirti explicitly refutes it).", "refuted_by": "chandrakirti_madhyamakavatara", "approximated_by": "kun_gzhi_dzogchen", "category": "consciousness_concept", "key_texts": ["lankavatara_sutra", "samdhinirmocana_sutra", "chandrakirti_madhyamakavatara"]}
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{"id": "three_natures", "label": "Three Natures (Yogacara)", "label_alt": ["trisvabhava", "parikalpita-paratantra-parinishpanna"], "sanskrit": "trisvabhāva", "pali": null, "tibetan": "rang bzhin gsum", "tradition": ["yogacara"], "definition": "Yogacara ontology: (1) parikalpita — the imagined nature, what we falsely project; (2) paratantra — the dependent nature, causally produced events; (3) parinishpanna — the perfected nature, the absence of the imagined in the dependent. Emptiness = absence of parikalpita in paratantra.", "category": "ontological_framework", "key_texts": ["samdhinirmocana_sutra", "lankavatara_sutra"]}
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{"id": "tathagatagarbha", "label": "Tathagatagarbha", "label_alt": ["buddha-nature", "buddha-embryo", "buddha-matrix"], "sanskrit": "tathāgatagarbha", "pali": null, "tibetan": "de bzhin gshegs pa'i snying po", "tradition": ["mahayana", "vajrayana", "zen"], "definition": "The buddha-nature present in all sentient beings. Textual tension with strict Madhyamaka sunyata: is this a positive absolute? Rangtong schools read it as metaphor; Shentong schools read it as genuinely luminous ground.", "tension_with": "sunyata", "rangtong_reading": "conventional_teaching_only", "shentong_reading": "ultimate_luminous_ground", "category": "ontological_concept", "key_texts": ["lankavatara_sutra", "lotus_sutra_ch2"]}
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{"id": "five_aggregates", "label": "Five Aggregates", "label_alt": ["five skandhas", "pancaskandha"], "sanskrit": "pañcaskandha", "pali": "pañcakkhandha", "tibetan": "phung po lnga", "tradition": ["theravada", "mahayana"], "definition": "Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), consciousness (vijnana). The analysis that shows there is no self over and above these. The Heart Sutra negates svabhava in each.", "components": ["rupa", "vedana", "samjna", "samskara", "vijnana"], "category": "analytical_framework", "key_texts": ["anattalakkhana_sutta", "heart_sutra", "milindapanha_chariot"]}
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{"id": "twelve_nidanas", "label": "Twelve Nidanas", "label_alt": ["twelve links of dependent origination", "dvadasha-nidana"], "sanskrit": "dvādaśa-nidāna", "pali": "dvādasanidāna", "tibetan": "rten 'brel bcu gnyis", "tradition": ["theravada", "mahayana"], "definition": "Ignorance → formations → consciousness → name-and-form → six sense-bases → contact → feeling → craving → clinging → becoming → birth → aging-and-death. The causal structure of samsaric existence. Nagarjuna uses this to argue that without emptiness, the chain cannot function.", "category": "causal_framework", "key_texts": ["anattalakkhana_sutta", "mmk_nagarjuna"]}
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{"id": "two_truths_theravada", "label": "Two Truths (Theravada)", "label_alt": ["sammuti-sacca and paramattha-sacca"], "pali": "sammuti-sacca, paramattha-sacca", "tradition": ["theravada", "abhidharma"], "definition": "Conventional truth (persons, tables, etc.) vs. ultimate truth (dhammas — the irreducible constituents of experience). Unlike Mahayana, Theravada Abhidharma asserts dhammas have sabhava (own-nature) at the ultimate level.", "contrasts_with": "two_truths", "category": "methodological_framework", "key_texts": ["milindapanha_chariot"]}
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{"id": "dharmadhatu", "label": "Dharmadhatu", "label_alt": ["realm of phenomena", "expanse of reality", "space of phenomena"], "sanskrit": "dharmadhātu", "tibetan": "chos kyi dbyings", "tradition": ["mahayana", "madhyamaka"], "definition": "The totality of phenomena as they are in their emptiness. In Madhyamaka, the dharmadhatu is sunyata viewed as the open space in which all phenomena dependently arise and function without svabhava.", "madhyamaka_reading": "sunyata_as_space", "dzogchen_reading": "rigpa_ground_expanse", "category": "ontological_concept", "key_texts": ["ashtasahasrika_prajnaparamita"]}
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{"id": "nonduality", "label": "Nonduality", "label_alt": ["advaya", "non-dual", "beyond two extremes"], "sanskrit": "advaya", "tibetan": "gnyis su med pa", "tradition": ["mahayana", "madhyamaka", "yogacara"], "definition": "Not-two. Beyond the dualisms of existence/nonexistence, self/other, samsara/nirvana. Vimalakirti's silence is the classic gesture. In Madhyamaka: the two truths are nondual.", "category": "meta_ontological_concept", "key_texts": ["vimalakirti_sutra", "mmk_nagarjuna"]}
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{"id": "skillful_means", "label": "Skillful Means", "label_alt": ["upaya", "upaya-kausalya"], "sanskrit": "upāya-kauśalya", "pali": "upāya-kosalla", "tibetan": "thabs mkhas pa", "tradition": ["mahayana"], "definition": "The Buddha's adaptation of teaching to the capacity of the listener. The three vehicles as one vehicle in the Lotus Sutra is the premier example. Also: why emptiness teachings are dangerous without preparation — they can slide into nihilism.", "category": "soteriological_concept", "key_texts": ["lotus_sutra_ch2", "diamond_sutra", "ashtasahasrika_prajnaparamita"]}
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{"id": "nihilism_extreme", "label": "Nihilism (Extreme of Nonexistence)", "label_alt": ["uccheda-vada", "annihilationism"], "sanskrit": "ucchedavāda", "pali": "ucchedavāda", "tibetan": "chad pa'i lta ba", "tradition": ["madhyamaka_opponent"], "definition": "The view that things are completely nonexistent — the mistaken reading of sunyata as nothingness. Nagarjuna's constant refutation: emptiness does not deny conventional existence, only svabhava.", "is_avoided_by": ["pratityasamutpada", "two_truths", "emptiness_of_emptiness"], "category": "view_to_avoid", "key_texts": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna", "sunyatasaptati_nagarjuna"]}
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{"id": "eternalism_extreme", "label": "Eternalism (Extreme of Existence)", "label_alt": ["sassata-vada", "substantialism"], "sanskrit": "śāśvatavāda", "pali": "sassatavāda", "tibetan": "rtag pa'i lta ba", "tradition": ["madhyamaka_opponent"], "definition": "The view that things have permanent, fixed existence — own-being (svabhava). This is what Madhyamaka primarily refutes. Abhidharma realism is the internal Buddhist version.", "is_avoided_by": ["sunyata", "pratityasamutpada"], "category": "view_to_avoid", "key_texts": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna"]}
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{"id": "abhidharma_realism", "label": "Abhidharma Dharma-Realism", "label_alt": ["dharma-svabhava", "Abhidharma realism"], "tradition": ["theravada_abhidharma", "sarvastivada"], "definition": "The Abhidharma position that while persons are conventional, the dhammas (irreducible constituents of experience) possess sabhava/svabhava at the ultimate level. This is the target of Mahayana's extension of anatta to dharmas.", "refuted_by": ["heart_sutra", "mmk_nagarjuna", "bodhicharyavatara_ch9"], "category": "position_refuted", "key_texts": ["anattalakkhana_sutta", "heart_sutra", "bodhicharyavatara_ch9"]}
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{"id": "cittamatra", "label": "Cittamatra", "label_alt": ["mind-only", "Yogacara", "Vijnanavada"], "sanskrit": "cittamātra", "tibetan": "sems tsam pa", "tradition": ["yogacara"], "definition": "The Yogacara position that external objects do not exist — only consciousness and its projections. Emptiness of external objects follows from this. Refuted by Prasangika Madhyamaka (Chandrakirti, Shantideva) as still positing svabhava of consciousness.", "asserts": "mind_has_svabhava", "refuted_by": ["bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"], "category": "philosophical_school", "key_texts": ["lankavatara_sutra", "samdhinirmocana_sutra", "bodhicharyavatara_ch9"]}
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{"id": "bodhichitta", "label": "Bodhichitta", "label_alt": ["awakening mind", "mind of enlightenment"], "sanskrit": "bodhicitta", "tibetan": "byang chub kyi sems", "tradition": ["mahayana", "vajrayana"], "definition": "The aspiration and engagement to attain enlightenment for the benefit of all beings. Shantideva's entire text is structured around cultivating this. The connection to emptiness: bodhichitta dissolves the self/other boundary that emptiness reveals to be illusory.", "connected_to": ["sunyata", "compassion", "nonduality"], "category": "soteriological_concept", "key_texts": ["bodhicharyavatara_ch9", "ratnavali_nagarjuna", "ashtasahasrika_prajnaparamita"]}
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{"id": "three_kayas", "label": "Three Kayas", "label_alt": ["dharmakaya-sambhogakaya-nirmanakaya", "truth-enjoyment-emanation bodies"], "sanskrit": "trikāya", "tibetan": "sku gsum", "tradition": ["mahayana", "vajrayana"], "definition": "Dharmakaya: the emptiness-body of reality itself, corresponding to sunyata. Sambhogakaya: the enjoyment-body of luminosity. Nirmanakaya: the compassionate form-body manifest in the world. Central to Mahayana soteriology.", "dzogchen_mapping": {"dharmakaya": "kadag", "sambhogakaya": "lhundrub", "nirmanakaya": "thugs_rje"}, "category": "soteriological_framework", "key_texts": ["lotus_sutra_ch2"], "notes": "The trikaya doctrine bridges emptiness to buddha-activity. Dharmakaya is the emptiness aspect; nirmanakaya is compassion manifest. Nagarjuna's Ratnavali addresses how the form-body arises through merit despite emptiness."}
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{"id": "anattalakkhana_sutta", "title": "Anattalakkhana Sutta", "alt_title": "The Discourse on the Not-Self Characteristic", "ref": "SN 22.59", "tradition": "theravada", "vehicle": "early", "author": null, "century": "-5c", "language_original": "pali", "emptiness_type": "anatta_of_person", "emptiness_moves": ["five_aggregates_not_self", "impermanence_implies_nonself", "not_mine_not_I_not_myself"], "source_url": "https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.than.html", "license": "public_domain", "format": "html", "notes": "The founding text — the Buddha's second discourse. Applies anatta to each of the five aggregates in turn. The template all later emptiness arguments inherit.", "translator": "Bhikkhu Sujato", "acquired": "openly available web text", "ingested": true}
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{"id": "milindapanha_chariot", "title": "Milindapanha — Chariot Argument", "alt_title": "The Questions of King Milinda, Book II ch.1", "ref": "Mil 25-28", "tradition": "theravada", "vehicle": "early", "author": "Nagasena (attributed)", "century": "-1c", "language_original": "pali", "emptiness_type": "anatta_of_person", "emptiness_moves": ["chariot_argument", "conventional_vs_ultimate_designation", "no_self_in_parts_or_whole"], "source_url": "https://www.accesstoinsight.org/lib/authors/davids/milinda.html", "license": "public_domain", "format": "html", "notes": "The chariot analogy. Nagasena demonstrates there is no Nagasena findable in body, feelings, or their combination — first systematic use of dependent-designation to undermine personal identity. Bridges Pali anatta to Madhyamaka.", "translator": "T.W. Rhys Davids", "acquired": "openly available web text", "ingested": true}
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{"id": "heart_sutra", "title": "Heart Sutra", "alt_title": "Prajnaparamitahrdaya Sutra", "ref": "T 251", "tradition": "mahayana", "vehicle": "prajnaparamita", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation", "emptiness_moves": ["form_is_emptiness", "five_aggregates_empty_of_svabhava", "negation_of_all_abhidharma_categories", "no_path_no_attainment_in_ultimate", "gate_gate_mantra"], "source_url": "https://www.lotsawahouse.org/words-of-the-buddha/heart-sutra", "license": "public_domain", "format": "pdf", "notes": "The most compressed Prajnaparamita text. Operates by negating every Abhidharma category systematically. 'Form is emptiness' is not identity but mutual dependence. The mantra at the end points beyond conceptual emptiness.", "translator": "Nyingma Monlam / multiple", "acquired": "openly available web text", "ingested": true}
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{"id": "diamond_sutra", "title": "Diamond Sutra", "alt_title": "Vajracchedika Prajnaparamita Sutra", "ref": "T 235", "tradition": "mahayana", "vehicle": "prajnaparamita", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation", "emptiness_moves": ["x_is_not_x_therefore_called_x", "no_marks_of_buddha", "no_fixed_dharma", "raft_metaphor", "no_self_no_beings_no_soul_no_person"], "source_url": "https://www.accesstoinsight.org/lib/authors/olds/diamondsutra.html", "license": "public_domain", "format": "pdf", "notes": "Uses a distinctive self-negating rhetoric: 'X is not X, therefore it is called X.' This is not paradox but anti-reification. 32 sections each perform one negation of a concept the reader might grasp. The raft metaphor is the key: even the dharma must be relinquished.", "translator": "Public domain translation", "acquired": "openly available web text", "ingested": true}
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{"id": "ashtasahasrika_prajnaparamita", "title": "Ashtasahasrika Prajnaparamita", "alt_title": "Perfection of Wisdom in 8000 Lines", "ref": null, "tradition": "mahayana", "vehicle": "prajnaparamita", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation", "emptiness_moves": ["all_dharmas_empty", "bodhisattva_not_apprehending_emptiness", "emptiness_of_emptiness", "skill_in_means"], "source_url": "https://www.84000.co/translation/toh10", "license": "CC_BY_NC_ND_4.0", "format": "pdf", "notes": "The oldest and most expansive Prajnaparamita text. Introduces 'emptiness of emptiness' — emptiness is not a thing to grasp. The bodhisattva trains in prajnaparamita without apprehending it as a dharma. Foundational for all later Mahayana.", "translator": "84000 Translation Project", "acquired": "openly available web text", "ingested": true}
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{"id": "vimalakirti_sutra", "title": "Vimalakirti Sutra", "alt_title": "Vimalakirtinirdesa", "ref": "T 475", "tradition": "mahayana", "vehicle": "mahayana_sutra", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "nonduality", "emptiness_moves": ["thunderous_silence", "nondual_entry", "sickness_and_emptiness", "liberation_without_renunciation", "thirty_two_bodhisattvas_on_nonduality"], "source_url": "https://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Vimalakirti.htm", "license": "public_domain", "format": "pdf", "notes": "The layman Vimalakirti's thunderous silence on nonduality is the most famous gesture in Mahayana literature. Chapter 9 (Entry into Nonduality) has thirty-two bodhisattvas each give an account of nondual entry — Vimalakirti's silence surpasses them all. Emptiness here is enacted not stated.", "translator": "Robert Thurman", "acquired": "openly available web text", "ingested": true}
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{"id": "lotus_sutra_ch2", "title": "Lotus Sutra — Chapter 2: Expedient Means", "alt_title": "Saddharmapundarika Sutra Chapter 2", "ref": "T 262 ch.2", "tradition": "mahayana", "vehicle": "mahayana_sutra", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "buddha_wisdom_emptiness", "emptiness_moves": ["three_vehicles_as_one_vehicle", "tathagata_wisdom_unfathomable", "reality_mark_of_all_dharmas", "skilful_means_and_truth"], "source_url": "https://www.buddhanet.net/pdf_file/lotus-sutra.pdf", "license": "public_domain", "format": "pdf", "notes": "Chapter 2 introduces 'the mark of all dharmas as they really are' — the ten suchnesses. Emptiness here is not negation but the inconceivable thusness of things. Bridges to tathagatagarbha strand.", "ingested": false, "acquired": "planned — not yet ingested"}
|
| 8 |
+
{"id": "lankavatara_sutra", "title": "Lankavatara Sutra — Selected Sections", "alt_title": "Lankavatara Sutra", "ref": "T 671", "tradition": "mahayana", "vehicle": "yogacara_mahayana", "author": null, "century": "4c", "language_original": "sanskrit", "emptiness_type": "mind_only_emptiness", "emptiness_moves": ["alayavijnana_as_ground", "three_svabhavas", "buddha_nature_as_skillful_sunyata", "no_external_objects", "discrimination_as_false_imagining"], "source_url": "https://www.buddhanet.net/pdf_file/lanka-sutra.pdf", "license": "public_domain", "format": "pdf", "notes": "The sutra behind Chan/Zen. Introduces alayavijnana (storehouse consciousness) and argues external objects are mind-only projections. Emptiness of external objects follows from this. Also uses tathagatagarbha language that tensions with strict Madhyamaka.", "ingested": false, "acquired": "planned — not yet ingested"}
|
| 9 |
+
{"id": "samdhinirmocana_sutra", "title": "Samdhinirmocana Sutra — Selected Sections", "alt_title": "Sutra Unravelling the Thought", "ref": "T 676", "tradition": "mahayana", "vehicle": "yogacara_mahayana", "author": null, "century": "3c", "language_original": "sanskrit", "emptiness_type": "three_natures_emptiness", "emptiness_moves": ["three_turnings_explicit", "three_natures_parikalpita_paratantra_parinishpanna", "characteristic_emptiness", "emptiness_of_the_two", "dependent_nature_not_completely_nonexistent"], "source_url": "https://www.84000.co/translation/toh106", "license": "CC_BY_NC_ND_4.0", "format": "pdf", "notes": "The sutra where the three turnings of the wheel are made explicit. Yogacara answer to Madhyamaka: the paratantra (dependent) nature is not completely empty — only the parikalpita (imagined) is empty. This is the rangtong/shentong fault line.", "translator": "84000 Translation Project", "acquired": "openly available web text", "ingested": true}
|
| 10 |
+
{"id": "mmk_nagarjuna", "title": "Mulamadhyamakakarika", "alt_title": "Fundamental Verses on the Middle Way", "ref": null, "tradition": "madhyamaka", "vehicle": "shastra", "author": "Nagarjuna", "century": "2c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation_systematic", "emptiness_moves": ["no_causation_from_self_other_both_neither", "no_motion", "no_time", "no_self_of_persons_or_dharmas", "nirvana_not_different_from_samsara", "emptiness_of_emptiness", "two_truths_doctrine"], "source_url": "https://www.academia.edu/", "license": "public_domain", "format": "pdf", "notes": "The systematic treatise. 27 chapters each deconstruct a fundamental category — causation, motion, fire-and-fuel, time, contact, nirvana. Each uses prasanga (consequence) method: assumes the position and derives absurdity. Chapter 24 (the Four Noble Truths chapter) is the philosophical heart — without emptiness, the path itself is impossible.", "translator": "Geshe Kelsang Wangmo (2018) — selected chapters", "acquired": "openly available PDF", "chapters_included": ["1", "18", "22", "23", "24", "26"], "ingested": true}
|
| 11 |
+
{"id": "vigrahavyavartani_nagarjuna", "title": "Vigrahavyavartani", "alt_title": "The Dispeller of Disputes", "ref": null, "tradition": "madhyamaka", "vehicle": "shastra", "author": "Nagarjuna", "century": "2c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation_reflexive", "emptiness_moves": ["emptiness_not_a_thesis", "prasanga_method_explained", "no_intrinsic_validity_of_cognition", "self_application_of_emptiness", "no_svabhava_in_words_either"], "source_url": "http://www.landofenlightenedwisdom.org/", "license": "public_domain", "format": "text", "notes": "Nagarjuna defends against the objection: 'If all things are empty, your words refuting svabhava are also empty — self-defeating.' His answer: exactly, words have no svabhava either, and that is why they can function conventionally. The most important text for understanding that emptiness is not nihilism and not a thesis.", "ingested": false, "acquired": "planned — not yet ingested"}
|
| 12 |
+
{"id": "sunyatasaptati_nagarjuna", "title": "Sunyatasaptati", "alt_title": "Seventy Stanzas on Emptiness", "ref": null, "tradition": "madhyamaka", "vehicle": "shastra", "author": "Nagarjuna", "century": "2c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation", "emptiness_moves": ["conventional_truth_without_svabhava", "being_and_nonbeing_both_rejected", "dependent_origination_as_emptiness", "expressions_empty_of_own_nature"], "source_url": "http://www.landofenlightenedwisdom.org/text/CL.pdf", "license": "public_domain", "format": "pdf", "notes": "More focused than MMK, more accessible. Lindtner translation available as plain text. Stanza 3 is the key: things are empty because they lack substance in causes, conditions, totality, or separately. Stanza 2 introduces the emptiness of designations themselves.", "translator": "Christian Lindtner", "acquired": "openly available web text", "ingested": true}
|
| 13 |
+
{"id": "ratnavali_nagarjuna", "title": "Ratnavali", "alt_title": "Precious Garland", "ref": null, "tradition": "madhyamaka", "vehicle": "shastra", "author": "Nagarjuna", "century": "2c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation_ethical", "emptiness_moves": ["emptiness_and_compassion_connected", "person_as_designation_on_aggregates", "bodhisattva_and_emptiness", "form_body_of_buddha_via_merit"], "source_url": "https://www.tibetanclassics.org/", "license": "public_domain", "format": "text", "notes": "Bridges emptiness to ethics and the bodhisattva path — what Shantideva will later develop. Emptiness does not undermine compassion; it enables it by dissolving the self/other boundary. Key text for the Nagarjuna-to-Shantideva arc.", "ingested": false, "acquired": "planned — not yet ingested"}
|
| 14 |
+
{"id": "bodhicharyavatara_ch9", "title": "Bodhicharyavatara — Chapter 9: Wisdom", "alt_title": "Guide to the Bodhisattva's Way of Life, Chapter 9", "ref": null, "tradition": "madhyamaka", "vehicle": "shastra", "author": "Shantideva", "century": "8c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation_dialectical", "emptiness_moves": ["two_truths_as_framework", "refutation_of_Cittamatra", "refutation_of_Samkhya_self", "no_self_of_persons_analytical", "no_self_of_dharmas_analytical", "diamond_splinter_argument", "fourfold_logical_analysis", "emptiness_enables_compassion", "meditation_on_emptiness_as_path"], "source_url": "https://www.lotsawahouse.org/indian-masters/shantideva/bodhicharyavatara", "license": "public_domain", "format": "html", "notes": "The most dialectically rich presentation of emptiness in any text. Shantideva argues as Madhyamika against Abhidharmikas, Cittamatrins, Samkhya. The diamond splinter argument on causation parallels MMK ch.1. Crucially, Ch.9 ends with emptiness as the basis of compassion — the two truths held together in practice.", "translator": "Padmakara Translation Group", "acquired": "openly available PDF", "chapters_included": ["9"], "ingested": true}
|
| 15 |
+
{"id": "prajnaparamita_ratnaguna", "title": "Ratnaguna-samcaya-gatha", "alt_title": "Verses Summing Up the Perfection of Wisdom", "ref": null, "tradition": "mahayana", "vehicle": "prajnaparamita", "author": null, "century": "1c", "language_original": "sanskrit", "emptiness_type": "svabhava_negation", "emptiness_moves": ["bodhisattva_not_apprehending_beings", "prajnaparamita_not_grasped", "skill_in_means_and_emptiness", "emptiness_not_making_beings_vanish"], "source_url": "https://www.accesstoinsight.org/", "license": "public_domain", "format": "html", "notes": "The verse summary of Prajnaparamita. Conze translation available. Shorter than Ashtasahasrika, more tractable for the corpus. Contains the key move: the bodhisattva liberates beings while knowing there are no beings — the ethical paradox of emptiness resolved.", "ingested": false, "acquired": "planned — not yet ingested"}
|
| 16 |
+
{"id": "chandrakirti_madhyamakavatara", "title": "Madhyamakavatara — Chapter 6 (Perfection of Wisdom)", "alt_title": "Introduction to the Middle Way, Chapter 6", "ref": null, "tradition": "madhyamaka_prasangika", "vehicle": "shastra", "author": "Chandrakirti", "century": "7c", "language_original": "sanskrit", "emptiness_type": "prasangika_emptiness", "emptiness_moves": ["refutation_of_alayavijnana", "six_fold_chariot_analysis_extended", "emptiness_of_all_eight_collections_of_consciousness", "conventional_self_as_mere_imputation", "two_truths_as_two_levels_of_analysis"], "source_url": "https://www.lotsawahouse.org/", "license": "CC_BY_NC", "format": "html", "notes": "Chandrakirti's systematic development of Nagarjuna — establishes the Prasangika school. Chapter 6 extends the chariot argument sixfold. Explicitly refutes Yogacara's alayavijnana. The text that defines the Tibetan standard for emptiness — all four schools are measured against it.", "ingested": false, "acquired": "planned — not yet ingested"}
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| 1 |
+
{"id": "e001", "source": "pratityasamutpada", "target": "sunyata", "relation": "is_identical_to", "tradition": "madhyamaka", "weight": 1.0, "source_texts": ["mmk_nagarjuna", "sunyatasaptati_nagarjuna"], "notes": "Nagarjuna's master thesis, MMK Ch.24.18: 'Whatever is dependently co-arisen, that is explained to be emptiness.' Not two doctrines — one. This is the pivot of the entire MMK."}
|
| 2 |
+
{"id": "e002", "source": "svabhava", "target": "pratityasamutpada", "relation": "negates", "tradition": "madhyamaka", "weight": 1.0, "source_texts": ["mmk_nagarjuna"], "notes": "If things had svabhava they could not arise dependently — they would be self-sufficient. So svabhava and dependent origination are mutually exclusive. Since dependent origination is observationally undeniable, svabhava must be empty."}
|
| 3 |
+
{"id": "e003", "source": "sunyata", "target": "svabhava", "relation": "negates", "tradition": "madhyamaka", "weight": 1.0, "source_texts": ["heart_sutra", "mmk_nagarjuna", "vigrahavyavartani_nagarjuna"], "notes": "The primary Madhyamaka move. Sunyata is not a thing — it is the absence of svabhava in phenomena. This edge runs in both directions with svabhava: they mutually negate each other."}
|
| 4 |
+
{"id": "e004", "source": "sunyata", "target": "sunyata", "relation": "negates", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["mmk_nagarjuna", "ashtasahasrika_prajnaparamita"], "notes": "Emptiness of emptiness — the self-application that prevents sunyata from becoming a new absolute. The most important single move against both nihilism and a reified 'emptiness' view. Nagarjuna: 'I have no thesis.'"}
|
| 5 |
+
{"id": "e005", "source": "anatta", "target": "sunyata", "relation": "is_precursor_of", "tradition": "mahayana", "weight": 0.85, "source_texts": ["anattalakkhana_sutta", "heart_sutra"], "notes": "Theravada anatta applied to persons. Mahayana extends the same logical move to all dharmas (phenomena). Anatta is the seed; sunyata of dharmas is the fruit. The Heart Sutra performs this extension explicitly on the five aggregates."}
|
| 6 |
+
{"id": "e006", "source": "anatta_of_persons", "target": "anatta_of_dharmas", "relation": "is_precursor_of", "tradition": "mahayana", "weight": 0.9, "source_texts": ["bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"], "notes": "Shantideva Ch.9 argues: if you accept no-self of persons using the chariot argument, consistency requires applying the same analysis to dharmas. Abhidharma accepted the first and denied the second — Mahayana closes that gap."}
|
| 7 |
+
{"id": "e007", "source": "abhidharma_realism", "target": "anatta_of_dharmas", "relation": "negates", "tradition": "abhidharma", "weight": 0.9, "source_texts": ["anattalakkhana_sutta"], "notes": "Abhidharma position: persons are conventionally real but dhammas have sabhava at the ultimate level. This is precisely what the Heart Sutra refutes with 'form is emptiness.' The Prajnaparamita corpus is in large part a sustained response to this position."}
|
| 8 |
+
{"id": "e008", "source": "heart_sutra", "target": "five_aggregates", "relation": "deconstructs", "tradition": "mahayana", "weight": 1.0, "source_texts": ["heart_sutra"], "notes": "The Heart Sutra applies sunyata systematically to each of the five aggregates: 'form is empty, emptiness is form' — then implies the same for vedana, samjna, samskara, vijnana. Then extends to all Abhidharma categories: no eye, no ear, no mind, no form, no sound..."}
|
| 9 |
+
{"id": "e009", "source": "heart_sutra", "target": "abhidharma_realism", "relation": "refutes", "tradition": "mahayana", "weight": 1.0, "source_texts": ["heart_sutra"], "notes": "The entire negation section of the Heart Sutra (no eye, no ear... no ignorance, no end of ignorance... no path, no attainment) is a systematic dismantling of the Abhidharma category system. Each negated category is an Abhidharma doctrine."}
|
| 10 |
+
{"id": "e010", "source": "diamond_sutra", "target": "svabhava", "relation": "deconstructs", "tradition": "mahayana", "weight": 1.0, "source_texts": ["diamond_sutra"], "notes": "The Diamond Sutra's distinctive rhetorical move: 'X is not X, therefore it is called X.' Applied to bodhisattva, dharma, buddha-marks, merit, beings. Each iteration performs one deconstruction of a concept the reader might reify. The 32 sections accumulate into a complete dismantling."}
|
| 11 |
+
{"id": "e011", "source": "prasanga", "target": "svabhava", "relation": "refutes", "tradition": "madhyamaka", "weight": 1.0, "source_texts": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna", "bodhicharyavatara_ch9"], "notes": "The prasanga method: assume the opponent's position (svabhava exists) and derive an absurdity. Never assert 'things are empty' as a counter-thesis — that would itself be a svabhava claim. Nagarjuna: if emptiness were my thesis, you could criticize me; but I have no thesis."}
|
| 12 |
+
{"id": "e012", "source": "vigrahavyavartani_nagarjuna", "target": "prasanga", "relation": "applies_method_of", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["vigrahavyavartani_nagarjuna"], "notes": "The Vigrahavyavartani is the explicit defense of the prasanga method itself. Opponent: your words refuting svabhava must themselves have svabhava to have referential validity. Nagarjuna: words function conventionally without svabhava — like a doctor's words healing without the words having medicinal svabhava."}
|
| 13 |
+
{"id": "e013", "source": "bodhicharyavatara_ch9", "target": "abhidharma_realism", "relation": "refutes", "tradition": "madhyamaka", "weight": 0.95, "source_texts": ["bodhicharyavatara_ch9"], "notes": "Shantideva refutes the Abhidharmika position that dharmas have ultimate reality. The diamond splinter argument on causation parallels MMK Ch.1: things cannot arise from self, other, both, or neither — so no svabhava-based causation is possible."}
|
| 14 |
+
{"id": "e014", "source": "bodhicharyavatara_ch9", "target": "cittamatra", "relation": "refutes", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["bodhicharyavatara_ch9"], "notes": "Shantideva's refutation of Cittamatra/Yogacara: consciousness itself cannot have svabhava. If the mind is self-aware (svasamvedana), it faces the same prasanga as external objects — self-awareness is incoherent if the knower and known are identical."}
|
| 15 |
+
{"id": "e015", "source": "chandrakirti_madhyamakavatara", "target": "alayavijnana", "relation": "refutes", "tradition": "prasangika", "weight": 0.9, "source_texts": ["chandrakirti_madhyamakavatara"], "notes": "Chandrakirti: the alayavijnana is an unnecessary postulation. Conventional selfhood (the person as mere dependent designation) suffices to explain karma and continuity without positing a substratum consciousness with svabhava."}
|
| 16 |
+
{"id": "e016", "source": "milindapanha_chariot", "target": "dependent_designation", "relation": "is_conventional_expression_of", "tradition": "theravada", "weight": 0.85, "source_texts": ["milindapanha_chariot"], "notes": "The chariot argument: 'Nagasena' is neither the parts nor their sum nor anything separate. He exists as a conventional designation dependent on the aggregates. This is the closest Theravada comes to Chandrakirti's 'mere imputation.'"}
|
| 17 |
+
{"id": "e017", "source": "dependent_designation", "target": "pratityasamutpada", "relation": "is_ultimate_level_of", "tradition": "prasangika", "weight": 0.9, "source_texts": ["chandrakirti_madhyamakavatara", "mmk_nagarjuna"], "notes": "Chandrakirti's refinement: dependent origination includes dependence on conceptual designation, not just causal dependence. Things depend on the mind's imputation as well as causes and conditions. This is what separates Prasangika from Svatantrika."}
|
| 18 |
+
{"id": "e018", "source": "three_natures", "target": "sunyata", "relation": "reframes_as", "tradition": "yogacara", "weight": 0.8, "source_texts": ["samdhinirmocana_sutra", "lankavatara_sutra"], "notes": "Yogacara's alternative to straight negation: the parikalpita (imagined) nature is empty; the paratantra (dependent) nature is not completely empty; the parinishpanna (perfected) nature is the emptiness of the imagined in the dependent. Emptiness is scoped, not global."}
|
| 19 |
+
{"id": "e019", "source": "cittamatra", "target": "sunyata", "relation": "reframes_as", "tradition": "yogacara", "weight": 0.75, "source_texts": ["lankavatara_sutra", "samdhinirmocana_sutra"], "notes": "For Yogacara, the emptiness of external objects follows from mind-only: there are no mind-independent objects, so 'external objects' are empty of being external. This is a narrower claim than Madhyamaka's sweeping negation of svabhava."}
|
| 20 |
+
{"id": "e020", "source": "cittamatra", "target": "sunyata", "relation": "tensions_with", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["bodhicharyavatara_ch9", "chandrakirti_madhyamakavatara"], "notes": "Madhyamaka critique: Yogacara avoids external-object svabhava but retains consciousness-svabhava. This is incomplete. The emptiness of external objects is a stepping stone, not the destination. Shantideva and Chandrakirti both make this explicit."}
|
| 21 |
+
{"id": "e021", "source": "tathagatagarbha", "target": "sunyata", "relation": "tensions_with", "tradition": "mixed", "weight": 0.85, "source_texts": ["lankavatara_sutra", "choying_dzod_longchenpa"], "notes": "The central unresolved tension in Mahayana philosophy. If tathagatagarbha is a positive luminous ground, does it posit a new svabhava? Rangtong: yes, it is only conventional. Shentong: no, it is empty of adventitious defilements, not of its own nature. Longchenpa navigates this through the kadag/lhundrub distinction."}
|
| 22 |
+
{"id": "e026", "source": "two_truths", "target": "pratityasamutpada", "relation": "presupposes", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["mmk_nagarjuna", "bodhicharyavatara_ch9"], "notes": "Without dependent origination, the two truths collapse: there is nothing to be conventionally real if not dependently arisen. The two truths framework only works because things exist conventionally (as dependently arisen) while being ultimately empty (of svabhava)."}
|
| 23 |
+
{"id": "e027", "source": "nonduality", "target": "two_truths", "relation": "is_ultimate_level_of", "tradition": "madhyamaka", "weight": 0.85, "source_texts": ["vimalakirti_sutra", "mmk_nagarjuna"], "notes": "The two truths are themselves nondual — not two separate levels but two aspects of one reality. Vimalakirti's silence performs this: any statement of nonduality using the conventional/ultimate distinction fails. Silence alone does not betray the nondual by making it one side of a duality."}
|
| 24 |
+
{"id": "e028", "source": "skillful_means", "target": "nihilism_extreme", "relation": "is_antidote_to", "tradition": "mahayana", "weight": 0.8, "source_texts": ["lotus_sutra_ch2", "diamond_sutra"], "notes": "Emptiness wrongly understood becomes nihilism. The doctrine of skillful means explains why the Buddha taught provisionally — not all audiences can receive the full emptiness teaching without sliding into 'nothing exists.' The raft metaphor in Diamond Sutra makes this explicit."}
|
| 25 |
+
{"id": "e029", "source": "bodhichitta", "target": "sunyata", "relation": "enables", "tradition": "mahayana", "weight": 0.9, "source_texts": ["bodhicharyavatara_ch9", "ratnavali_nagarjuna", "ashtasahasrika_prajnaparamita"], "notes": "Emptiness and bodhichitta are the two wings of the path. Sunyata dissolves the self/other boundary; bodhichitta is the compassionate response to that dissolution. Without sunyata, compassion is limited by self-grasping. Without bodhichitta, sunyata risks becoming a cold philosophical position."}
|
| 26 |
+
{"id": "e030", "source": "eternalism_extreme", "target": "svabhava", "relation": "presupposes", "tradition": "madhyamaka", "weight": 0.9, "source_texts": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna"], "notes": "Eternalism requires svabhava: things can only be permanent if they have own-being independent of causes. So refuting svabhava refutes eternalism simultaneously. This is why Nagarjuna says the middle way between existence and nonexistence IS dependent origination."}
|
| 27 |
+
{"id": "e031", "source": "nihilism_extreme", "target": "sunyata", "relation": "is_obstacle_to", "tradition": "madhyamaka", "weight": 0.85, "source_texts": ["mmk_nagarjuna", "vigrahavyavartani_nagarjuna", "bodhicharyavatara_ch9"], "notes": "Misreading sunyata as 'things are nothing' is the error Nagarjuna most vigorously fights. Emptiness is not nothingness — it is the mode of dependent existence. The emptiness of emptiness (e004) is the antidote. Conventionally things still function, cause effects, and can be liberated."}
|
| 28 |
+
{"id": "e032", "source": "lotus_sutra_ch2", "target": "skillful_means", "relation": "is_ground_of", "tradition": "mahayana", "weight": 0.9, "source_texts": ["lotus_sutra_ch2"], "notes": "Chapter 2 of the Lotus Sutra is the locus classicus of skillful means as doctrine. The three vehicles (hearer, solitary buddha, bodhisattva) are revealed as expedient — there is ultimately only one vehicle (ekayana). The 'ten suchnesses' of all dharmas simultaneously express emptiness and dependent nature."}
|
| 29 |
+
{"id": "e033", "source": "vimalakirti_sutra", "target": "nonduality", "relation": "is_ground_of", "tradition": "mahayana", "weight": 1.0, "source_texts": ["vimalakirti_sutra"], "notes": "The Vimalakirti Sutra's climax — Chapter 9. Thirty-two bodhisattvas each give a verbal account of entering nonduality. Vimalakirti remains silent. Manjushri: 'This silence is itself the entry into nonduality.' The sutra enacts rather than describes."}
|
| 30 |
+
{"id": "e034", "source": "lankavatara_sutra", "target": "alayavijnana", "relation": "is_ground_of", "tradition": "yogacara", "weight": 0.9, "source_texts": ["lankavatara_sutra"], "notes": "The Lankavatara is the primary scriptural source for alayavijnana. It also identifies tathagatagarbha with alayavijnana in a way later Yogacara tries to disentangle. This conflation is philosophically significant and creates the tension Chandrakirti exploits."}
|
| 31 |
+
{"id": "e036", "source": "mmk_nagarjuna", "target": "bodhicharyavatara_ch9", "relation": "is_precursor_of", "tradition": "madhyamaka", "weight": 0.95, "source_texts": ["mmk_nagarjuna", "bodhicharyavatara_ch9"], "notes": "Shantideva synthesizes Nagarjuna's analytical method with the bodhisattva ethic. MMK is the logical foundation; BCA Ch.9 is the application. Shantideva assumes familiarity with MMK — the diamond splinter argument in BCA 9 is MMK Ch.1 redeployed."}
|
| 32 |
+
{"id": "e037", "source": "mmk_nagarjuna", "target": "chandrakirti_madhyamakavatara", "relation": "is_precursor_of", "tradition": "madhyamaka", "weight": 0.95, "source_texts": ["mmk_nagarjuna", "chandrakirti_madhyamakavatara"], "notes": "Chandrakirti's Madhyamakavatara is a commentary-level engagement with Nagarjuna. It settles the interpretation debates (Prasangika vs Svatantrika) and extends the chariot analysis sixfold. The Tibetan tradition thereafter reads Nagarjuna through Chandrakirti."}
|
| 33 |
+
{"id": "e038", "source": "sunyatasaptati_nagarjuna", "target": "mmk_nagarjuna", "relation": "extends", "tradition": "madhyamaka", "weight": 0.8, "source_texts": ["sunyatasaptati_nagarjuna"], "notes": "The Sunyatasaptati focuses specifically on emptiness rather than the general deconstruction strategy of MMK. More accessible, fewer categories. Best read as a focused development of MMK's core thesis."}
|
| 34 |
+
{"id": "e039", "source": "vigrahavyavartani_nagarjuna", "target": "mmk_nagarjuna", "relation": "extends", "tradition": "madhyamaka", "weight": 0.85, "source_texts": ["vigrahavyavartani_nagarjuna"], "notes": "Vigrahavyavartani defends MMK against the meta-level objection. If MMK's argument is effective, its words must have some validity — but valid words suggest svabhava. Nagarjuna's answer: words function like a magician's illusion — effectively without svabhava."}
|
| 35 |
+
{"id": "e040", "source": "ratnavali_nagarjuna", "target": "bodhichitta", "relation": "is_ground_of", "tradition": "madhyamaka", "weight": 0.8, "source_texts": ["ratnavali_nagarjuna"], "notes": "Ratnavali bridges Nagarjuna's analytical emptiness to the bodhisattva path. Sunyata is not the end — it is what makes the bodhisattva's compassion possible without self-grasping distorting it. This is the philosophical bridge Shantideva inherits."}
|
| 36 |
+
{"id": "e041", "source": "ashtasahasrika_prajnaparamita", "target": "emptiness_of_emptiness", "relation": "is_ground_of", "tradition": "prajnaparamita", "weight": 0.9, "source_texts": ["ashtasahasrika_prajnaparamita"], "notes": "The Ashtasahasrika introduces 'emptiness of emptiness' — the bodhisattva does not apprehend prajnaparamita itself as a dharma to be grasped. This prevents the Prajnaparamita itself from becoming a new reification. Foundational for Nagarjuna's self-applying move."}
|
| 37 |
+
{"id": "e042", "source": "two_truths_theravada", "target": "two_truths", "relation": "is_precursor_of", "tradition": "theravada", "weight": 0.75, "source_texts": ["milindapanha_chariot"], "notes": "Theravada two-truths (sammuti/paramattha) anticipates Mahayana two-truths structurally but differs in content: Theravada ultimate truth includes dhammas with sabhava; Mahayana ultimate truth is the emptiness of all dharmas including those dhammas."}
|
| 38 |
+
{"id": "e044", "source": "dharmadhatu", "target": "sunyata", "relation": "is_conventional_expression_of", "tradition": "madhyamaka", "weight": 0.8, "source_texts": ["ashtasahasrika_prajnaparamita", "chandrakirti_madhyamakavatara"], "notes": "In Madhyamaka, dharmadhatu = sunyata viewed as the space in which phenomena appear and function without svabhava. It is the 'room' that dependent origination occurs within. Not a container with svabhava but the openness that dependent arising requires."}
|
passage_edges.jsonl
ADDED
|
@@ -0,0 +1,416 @@
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| 1 |
+
{"source": "anattalakkhana_sutta_p0000", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 2 |
+
{"source": "anattalakkhana_sutta_p0000", "target": "five_aggregates", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 3 |
+
{"source": "anattalakkhana_sutta_p0001", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 4 |
+
{"source": "anattalakkhana_sutta_p0002", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 5 |
+
{"source": "anattalakkhana_sutta_p0003", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 6 |
+
{"source": "anattalakkhana_sutta_p0004", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 7 |
+
{"source": "anattalakkhana_sutta_p0008", "target": "prasanga", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 8 |
+
{"source": "anattalakkhana_sutta_p0009", "target": "anatta", "relation": "mentions", "text_id": "anattalakkhana_sutta"}
|
| 9 |
+
{"source": "milindapanha_chariot_p0000", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 10 |
+
{"source": "milindapanha_chariot_p0002", "target": "anatta", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 11 |
+
{"source": "milindapanha_chariot_p0002", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 12 |
+
{"source": "milindapanha_chariot_p0002", "target": "dependent_designation", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 13 |
+
{"source": "milindapanha_chariot_p0003", "target": "sunyata", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 14 |
+
{"source": "milindapanha_chariot_p0003", "target": "prasanga", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 15 |
+
{"source": "milindapanha_chariot_p0007", "target": "five_aggregates", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 16 |
+
{"source": "milindapanha_chariot_p0008", "target": "five_aggregates", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 17 |
+
{"source": "milindapanha_chariot_p0009", "target": "sunyata", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 18 |
+
{"source": "milindapanha_chariot_p0010", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 19 |
+
{"source": "milindapanha_chariot_p0012", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 20 |
+
{"source": "milindapanha_chariot_p0013", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 21 |
+
{"source": "milindapanha_chariot_p0014", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 22 |
+
{"source": "milindapanha_chariot_p0015", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 23 |
+
{"source": "milindapanha_chariot_p0016", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 24 |
+
{"source": "milindapanha_chariot_p0017", "target": "sunyata", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 25 |
+
{"source": "milindapanha_chariot_p0017", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 26 |
+
{"source": "milindapanha_chariot_p0019", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 27 |
+
{"source": "milindapanha_chariot_p0019", "target": "dependent_designation", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 28 |
+
{"source": "milindapanha_chariot_p0020", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 29 |
+
{"source": "milindapanha_chariot_p0020", "target": "dependent_designation", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 30 |
+
{"source": "milindapanha_chariot_p0021", "target": "anatta_of_persons", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 31 |
+
{"source": "milindapanha_chariot_p0021", "target": "five_aggregates", "relation": "mentions", "text_id": "milindapanha_chariot"}
|
| 32 |
+
{"source": "heart_sutra_p0000", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 33 |
+
{"source": "heart_sutra_p0018", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 34 |
+
{"source": "heart_sutra_p0018", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "heart_sutra"}
|
| 35 |
+
{"source": "heart_sutra_p0018", "target": "five_aggregates", "relation": "mentions", "text_id": "heart_sutra"}
|
| 36 |
+
{"source": "heart_sutra_p0028", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 37 |
+
{"source": "heart_sutra_p0028", "target": "five_aggregates", "relation": "mentions", "text_id": "heart_sutra"}
|
| 38 |
+
{"source": "heart_sutra_p0029", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 39 |
+
{"source": "heart_sutra_p0030", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 40 |
+
{"source": "heart_sutra_p0031", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 41 |
+
{"source": "heart_sutra_p0032", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 42 |
+
{"source": "heart_sutra_p0035", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 43 |
+
{"source": "heart_sutra_p0069", "target": "sunyata", "relation": "mentions", "text_id": "heart_sutra"}
|
| 44 |
+
{"source": "diamond_sutra_p0015", "target": "sunyata", "relation": "mentions", "text_id": "diamond_sutra"}
|
| 45 |
+
{"source": "diamond_sutra_p0015", "target": "anatta", "relation": "mentions", "text_id": "diamond_sutra"}
|
| 46 |
+
{"source": "diamond_sutra_p0025", "target": "anatta", "relation": "mentions", "text_id": "diamond_sutra"}
|
| 47 |
+
{"source": "sunyatasaptati_nagarjuna_p0000", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 48 |
+
{"source": "sunyatasaptati_nagarjuna_p0000", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 49 |
+
{"source": "sunyatasaptati_nagarjuna_p0001", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 50 |
+
{"source": "sunyatasaptati_nagarjuna_p0001", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 51 |
+
{"source": "sunyatasaptati_nagarjuna_p0001", "target": "anatta", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 52 |
+
{"source": "sunyatasaptati_nagarjuna_p0002", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 53 |
+
{"source": "sunyatasaptati_nagarjuna_p0002", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 54 |
+
{"source": "sunyatasaptati_nagarjuna_p0003", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 55 |
+
{"source": "sunyatasaptati_nagarjuna_p0005", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 56 |
+
{"source": "sunyatasaptati_nagarjuna_p0006", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 57 |
+
{"source": "sunyatasaptati_nagarjuna_p0007", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 58 |
+
{"source": "sunyatasaptati_nagarjuna_p0007", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 59 |
+
{"source": "sunyatasaptati_nagarjuna_p0008", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 60 |
+
{"source": "sunyatasaptati_nagarjuna_p0008", "target": "anatta", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 61 |
+
{"source": "sunyatasaptati_nagarjuna_p0008", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 62 |
+
{"source": "sunyatasaptati_nagarjuna_p0009", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 63 |
+
{"source": "sunyatasaptati_nagarjuna_p0010", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 64 |
+
{"source": "sunyatasaptati_nagarjuna_p0010", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 65 |
+
{"source": "sunyatasaptati_nagarjuna_p0011", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 66 |
+
{"source": "sunyatasaptati_nagarjuna_p0013", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 67 |
+
{"source": "sunyatasaptati_nagarjuna_p0014", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 68 |
+
{"source": "sunyatasaptati_nagarjuna_p0015", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 69 |
+
{"source": "sunyatasaptati_nagarjuna_p0015", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 70 |
+
{"source": "sunyatasaptati_nagarjuna_p0016", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 71 |
+
{"source": "sunyatasaptati_nagarjuna_p0017", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 72 |
+
{"source": "sunyatasaptati_nagarjuna_p0017", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 73 |
+
{"source": "sunyatasaptati_nagarjuna_p0019", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 74 |
+
{"source": "sunyatasaptati_nagarjuna_p0020", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 75 |
+
{"source": "sunyatasaptati_nagarjuna_p0021", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 76 |
+
{"source": "sunyatasaptati_nagarjuna_p0021", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 77 |
+
{"source": "sunyatasaptati_nagarjuna_p0022", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 78 |
+
{"source": "sunyatasaptati_nagarjuna_p0022", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 79 |
+
{"source": "sunyatasaptati_nagarjuna_p0023", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 80 |
+
{"source": "sunyatasaptati_nagarjuna_p0024", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 81 |
+
{"source": "sunyatasaptati_nagarjuna_p0025", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 82 |
+
{"source": "sunyatasaptati_nagarjuna_p0026", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 83 |
+
{"source": "sunyatasaptati_nagarjuna_p0026", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 84 |
+
{"source": "sunyatasaptati_nagarjuna_p0027", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 85 |
+
{"source": "sunyatasaptati_nagarjuna_p0027", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 86 |
+
{"source": "sunyatasaptati_nagarjuna_p0027", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 87 |
+
{"source": "sunyatasaptati_nagarjuna_p0028", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 88 |
+
{"source": "sunyatasaptati_nagarjuna_p0028", "target": "dependent_designation", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 89 |
+
{"source": "sunyatasaptati_nagarjuna_p0029", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 90 |
+
{"source": "sunyatasaptati_nagarjuna_p0029", "target": "three_natures", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 91 |
+
{"source": "sunyatasaptati_nagarjuna_p0031", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 92 |
+
{"source": "sunyatasaptati_nagarjuna_p0032", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 93 |
+
{"source": "sunyatasaptati_nagarjuna_p0033", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 94 |
+
{"source": "sunyatasaptati_nagarjuna_p0033", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 95 |
+
{"source": "sunyatasaptati_nagarjuna_p0033", "target": "twelve_nidanas", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 96 |
+
{"source": "sunyatasaptati_nagarjuna_p0034", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 97 |
+
{"source": "sunyatasaptati_nagarjuna_p0035", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 98 |
+
{"source": "sunyatasaptati_nagarjuna_p0036", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 99 |
+
{"source": "sunyatasaptati_nagarjuna_p0036", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 100 |
+
{"source": "sunyatasaptati_nagarjuna_p0037", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 101 |
+
{"source": "sunyatasaptati_nagarjuna_p0037", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 102 |
+
{"source": "sunyatasaptati_nagarjuna_p0038", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 103 |
+
{"source": "sunyatasaptati_nagarjuna_p0038", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 104 |
+
{"source": "sunyatasaptati_nagarjuna_p0039", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 105 |
+
{"source": "sunyatasaptati_nagarjuna_p0039", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 106 |
+
{"source": "sunyatasaptati_nagarjuna_p0040", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 107 |
+
{"source": "sunyatasaptati_nagarjuna_p0041", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 108 |
+
{"source": "sunyatasaptati_nagarjuna_p0041", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 109 |
+
{"source": "sunyatasaptati_nagarjuna_p0041", "target": "dependent_designation", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 110 |
+
{"source": "sunyatasaptati_nagarjuna_p0042", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 111 |
+
{"source": "sunyatasaptati_nagarjuna_p0043", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 112 |
+
{"source": "sunyatasaptati_nagarjuna_p0043", "target": "two_truths", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 113 |
+
{"source": "sunyatasaptati_nagarjuna_p0044", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 114 |
+
{"source": "sunyatasaptati_nagarjuna_p0046", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 115 |
+
{"source": "sunyatasaptati_nagarjuna_p0047", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 116 |
+
{"source": "sunyatasaptati_nagarjuna_p0047", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 117 |
+
{"source": "sunyatasaptati_nagarjuna_p0050", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 118 |
+
{"source": "sunyatasaptati_nagarjuna_p0050", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 119 |
+
{"source": "sunyatasaptati_nagarjuna_p0052", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 120 |
+
{"source": "sunyatasaptati_nagarjuna_p0053", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 121 |
+
{"source": "sunyatasaptati_nagarjuna_p0055", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 122 |
+
{"source": "sunyatasaptati_nagarjuna_p0055", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 123 |
+
{"source": "sunyatasaptati_nagarjuna_p0055", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 124 |
+
{"source": "sunyatasaptati_nagarjuna_p0056", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 125 |
+
{"source": "sunyatasaptati_nagarjuna_p0057", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 126 |
+
{"source": "sunyatasaptati_nagarjuna_p0057", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 127 |
+
{"source": "sunyatasaptati_nagarjuna_p0058", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 128 |
+
{"source": "sunyatasaptati_nagarjuna_p0058", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 129 |
+
{"source": "sunyatasaptati_nagarjuna_p0059", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 130 |
+
{"source": "sunyatasaptati_nagarjuna_p0060", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 131 |
+
{"source": "sunyatasaptati_nagarjuna_p0060", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 132 |
+
{"source": "sunyatasaptati_nagarjuna_p0061", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 133 |
+
{"source": "sunyatasaptati_nagarjuna_p0062", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 134 |
+
{"source": "sunyatasaptati_nagarjuna_p0062", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 135 |
+
{"source": "sunyatasaptati_nagarjuna_p0062", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 136 |
+
{"source": "sunyatasaptati_nagarjuna_p0063", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 137 |
+
{"source": "sunyatasaptati_nagarjuna_p0064", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 138 |
+
{"source": "sunyatasaptati_nagarjuna_p0064", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 139 |
+
{"source": "sunyatasaptati_nagarjuna_p0064", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 140 |
+
{"source": "sunyatasaptati_nagarjuna_p0066", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 141 |
+
{"source": "sunyatasaptati_nagarjuna_p0066", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 142 |
+
{"source": "sunyatasaptati_nagarjuna_p0067", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 143 |
+
{"source": "sunyatasaptati_nagarjuna_p0067", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 144 |
+
{"source": "sunyatasaptati_nagarjuna_p0067", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 145 |
+
{"source": "sunyatasaptati_nagarjuna_p0068", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 146 |
+
{"source": "sunyatasaptati_nagarjuna_p0068", "target": "two_truths", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 147 |
+
{"source": "sunyatasaptati_nagarjuna_p0069", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 148 |
+
{"source": "sunyatasaptati_nagarjuna_p0069", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 149 |
+
{"source": "sunyatasaptati_nagarjuna_p0070", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 150 |
+
{"source": "sunyatasaptati_nagarjuna_p0070", "target": "pratityasamutpada", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 151 |
+
{"source": "sunyatasaptati_nagarjuna_p0071", "target": "svabhava", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 152 |
+
{"source": "sunyatasaptati_nagarjuna_p0071", "target": "sunyata", "relation": "mentions", "text_id": "sunyatasaptati_nagarjuna"}
|
| 153 |
+
{"source": "mmk_nagarjuna_p0000", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 154 |
+
{"source": "mmk_nagarjuna_p0000", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 155 |
+
{"source": "mmk_nagarjuna_p0001", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 156 |
+
{"source": "mmk_nagarjuna_p0002", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 157 |
+
{"source": "mmk_nagarjuna_p0003", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 158 |
+
{"source": "mmk_nagarjuna_p0003", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 159 |
+
{"source": "mmk_nagarjuna_p0004", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 160 |
+
{"source": "mmk_nagarjuna_p0004", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 161 |
+
{"source": "mmk_nagarjuna_p0006", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 162 |
+
{"source": "mmk_nagarjuna_p0008", "target": "five_aggregates", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 163 |
+
{"source": "mmk_nagarjuna_p0010", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 164 |
+
{"source": "mmk_nagarjuna_p0011", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 165 |
+
{"source": "mmk_nagarjuna_p0017", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 166 |
+
{"source": "mmk_nagarjuna_p0018", "target": "anatta", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 167 |
+
{"source": "mmk_nagarjuna_p0025", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 168 |
+
{"source": "mmk_nagarjuna_p0026", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 169 |
+
{"source": "mmk_nagarjuna_p0026", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 170 |
+
{"source": "mmk_nagarjuna_p0030", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 171 |
+
{"source": "mmk_nagarjuna_p0034", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 172 |
+
{"source": "mmk_nagarjuna_p0035", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 173 |
+
{"source": "mmk_nagarjuna_p0037", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 174 |
+
{"source": "mmk_nagarjuna_p0038", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 175 |
+
{"source": "mmk_nagarjuna_p0046", "target": "anatta", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 176 |
+
{"source": "mmk_nagarjuna_p0047", "target": "twelve_nidanas", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 177 |
+
{"source": "mmk_nagarjuna_p0049", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 178 |
+
{"source": "mmk_nagarjuna_p0050", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 179 |
+
{"source": "mmk_nagarjuna_p0050", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 180 |
+
{"source": "mmk_nagarjuna_p0054", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 181 |
+
{"source": "mmk_nagarjuna_p0055", "target": "two_truths", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 182 |
+
{"source": "mmk_nagarjuna_p0056", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 183 |
+
{"source": "mmk_nagarjuna_p0057", "target": "two_truths", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 184 |
+
{"source": "mmk_nagarjuna_p0058", "target": "two_truths", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 185 |
+
{"source": "mmk_nagarjuna_p0060", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 186 |
+
{"source": "mmk_nagarjuna_p0062", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 187 |
+
{"source": "mmk_nagarjuna_p0062", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 188 |
+
{"source": "mmk_nagarjuna_p0063", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 189 |
+
{"source": "mmk_nagarjuna_p0067", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 190 |
+
{"source": "mmk_nagarjuna_p0067", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 191 |
+
{"source": "mmk_nagarjuna_p0068", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 192 |
+
{"source": "mmk_nagarjuna_p0068", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 193 |
+
{"source": "mmk_nagarjuna_p0069", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 194 |
+
{"source": "mmk_nagarjuna_p0069", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 195 |
+
{"source": "mmk_nagarjuna_p0070", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 196 |
+
{"source": "mmk_nagarjuna_p0070", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 197 |
+
{"source": "mmk_nagarjuna_p0071", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 198 |
+
{"source": "mmk_nagarjuna_p0072", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 199 |
+
{"source": "mmk_nagarjuna_p0073", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 200 |
+
{"source": "mmk_nagarjuna_p0080", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 201 |
+
{"source": "mmk_nagarjuna_p0082", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 202 |
+
{"source": "mmk_nagarjuna_p0084", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 203 |
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{"source": "mmk_nagarjuna_p0085", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 204 |
+
{"source": "mmk_nagarjuna_p0085", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 205 |
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{"source": "mmk_nagarjuna_p0085", "target": "two_truths", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 206 |
+
{"source": "mmk_nagarjuna_p0086", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 207 |
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{"source": "mmk_nagarjuna_p0088", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 208 |
+
{"source": "mmk_nagarjuna_p0089", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 209 |
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{"source": "mmk_nagarjuna_p0091", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 210 |
+
{"source": "mmk_nagarjuna_p0092", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 211 |
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{"source": "mmk_nagarjuna_p0093", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 212 |
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{"source": "mmk_nagarjuna_p0098", "target": "svabhava", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 213 |
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{"source": "mmk_nagarjuna_p0099", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 214 |
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{"source": "mmk_nagarjuna_p0100", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 215 |
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{"source": "mmk_nagarjuna_p0103", "target": "sunyata", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 216 |
+
{"source": "mmk_nagarjuna_p0110", "target": "pratityasamutpada", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 217 |
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{"source": "mmk_nagarjuna_p0115", "target": "prasanga", "relation": "mentions", "text_id": "mmk_nagarjuna"}
|
| 218 |
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{"source": "bodhicharyavatara_ch9_p0000", "target": "two_truths", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 219 |
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{"source": "bodhicharyavatara_ch9_p0002", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 220 |
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{"source": "bodhicharyavatara_ch9_p0005", "target": "svabhava", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 221 |
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{"source": "bodhicharyavatara_ch9_p0006", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 222 |
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{"source": "bodhicharyavatara_ch9_p0006", "target": "cittamatra", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 223 |
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{"source": "bodhicharyavatara_ch9_p0007", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 224 |
+
{"source": "bodhicharyavatara_ch9_p0009", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 225 |
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{"source": "bodhicharyavatara_ch9_p0011", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 226 |
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{"source": "bodhicharyavatara_ch9_p0012", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 227 |
+
{"source": "bodhicharyavatara_ch9_p0012", "target": "anatta", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 228 |
+
{"source": "bodhicharyavatara_ch9_p0014", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 229 |
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{"source": "bodhicharyavatara_ch9_p0015", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 230 |
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{"source": "bodhicharyavatara_ch9_p0016", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 231 |
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{"source": "bodhicharyavatara_ch9_p0018", "target": "anatta", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 232 |
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{"source": "bodhicharyavatara_ch9_p0022", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 233 |
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{"source": "bodhicharyavatara_ch9_p0024", "target": "two_truths", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 234 |
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{"source": "bodhicharyavatara_ch9_p0026", "target": "svabhava", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 235 |
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{"source": "bodhicharyavatara_ch9_p0030", "target": "three_natures", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 236 |
+
{"source": "bodhicharyavatara_ch9_p0032", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 237 |
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{"source": "bodhicharyavatara_ch9_p0032", "target": "two_truths", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 238 |
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{"source": "bodhicharyavatara_ch9_p0032", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 239 |
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{"source": "bodhicharyavatara_ch9_p0033", "target": "svabhava", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 240 |
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{"source": "bodhicharyavatara_ch9_p0035", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 241 |
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{"source": "bodhicharyavatara_ch9_p0035", "target": "two_truths", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 242 |
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{"source": "bodhicharyavatara_ch9_p0036", "target": "prasanga", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 243 |
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{"source": "bodhicharyavatara_ch9_p0039", "target": "sunyata", "relation": "mentions", "text_id": "bodhicharyavatara_ch9"}
|
| 244 |
+
{"source": "vimalakirti_sutra_p0000", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 245 |
+
{"source": "vimalakirti_sutra_p0001", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 246 |
+
{"source": "vimalakirti_sutra_p0002", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 247 |
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{"source": "vimalakirti_sutra_p0003", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 248 |
+
{"source": "vimalakirti_sutra_p0004", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 249 |
+
{"source": "vimalakirti_sutra_p0005", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 250 |
+
{"source": "vimalakirti_sutra_p0006", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 251 |
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{"source": "vimalakirti_sutra_p0007", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 252 |
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{"source": "vimalakirti_sutra_p0008", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 253 |
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{"source": "vimalakirti_sutra_p0009", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 254 |
+
{"source": "vimalakirti_sutra_p0011", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 255 |
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{"source": "vimalakirti_sutra_p0011", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 256 |
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{"source": "vimalakirti_sutra_p0012", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 257 |
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{"source": "vimalakirti_sutra_p0012", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 258 |
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{"source": "vimalakirti_sutra_p0013", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 259 |
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{"source": "vimalakirti_sutra_p0014", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 260 |
+
{"source": "vimalakirti_sutra_p0015", "target": "anatta", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 261 |
+
{"source": "vimalakirti_sutra_p0015", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 262 |
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{"source": "vimalakirti_sutra_p0016", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 263 |
+
{"source": "vimalakirti_sutra_p0017", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 264 |
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{"source": "vimalakirti_sutra_p0018", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 265 |
+
{"source": "vimalakirti_sutra_p0018", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 266 |
+
{"source": "vimalakirti_sutra_p0019", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 267 |
+
{"source": "vimalakirti_sutra_p0020", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 268 |
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{"source": "vimalakirti_sutra_p0022", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 269 |
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{"source": "vimalakirti_sutra_p0023", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 270 |
+
{"source": "vimalakirti_sutra_p0023", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 271 |
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{"source": "vimalakirti_sutra_p0024", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 272 |
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{"source": "vimalakirti_sutra_p0025", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 273 |
+
{"source": "vimalakirti_sutra_p0026", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 274 |
+
{"source": "vimalakirti_sutra_p0027", "target": "sunyata", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 275 |
+
{"source": "vimalakirti_sutra_p0027", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 276 |
+
{"source": "vimalakirti_sutra_p0028", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 277 |
+
{"source": "vimalakirti_sutra_p0029", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 278 |
+
{"source": "vimalakirti_sutra_p0030", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 279 |
+
{"source": "vimalakirti_sutra_p0031", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 280 |
+
{"source": "vimalakirti_sutra_p0032", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 281 |
+
{"source": "vimalakirti_sutra_p0034", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 282 |
+
{"source": "vimalakirti_sutra_p0035", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 283 |
+
{"source": "vimalakirti_sutra_p0036", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 284 |
+
{"source": "vimalakirti_sutra_p0037", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 285 |
+
{"source": "vimalakirti_sutra_p0039", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 286 |
+
{"source": "vimalakirti_sutra_p0040", "target": "nonduality", "relation": "mentions", "text_id": "vimalakirti_sutra"}
|
| 287 |
+
{"source": "samdhinirmocana_sutra_p0002", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 288 |
+
{"source": "samdhinirmocana_sutra_p0003", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 289 |
+
{"source": "samdhinirmocana_sutra_p0007", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 290 |
+
{"source": "samdhinirmocana_sutra_p0010", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 291 |
+
{"source": "samdhinirmocana_sutra_p0011", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 292 |
+
{"source": "samdhinirmocana_sutra_p0012", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 293 |
+
{"source": "samdhinirmocana_sutra_p0013", "target": "anatta_of_persons", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 294 |
+
{"source": "samdhinirmocana_sutra_p0015", "target": "anatta_of_persons", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 295 |
+
{"source": "samdhinirmocana_sutra_p0020", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 296 |
+
{"source": "samdhinirmocana_sutra_p0022", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 297 |
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{"source": "samdhinirmocana_sutra_p0026", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 298 |
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{"source": "samdhinirmocana_sutra_p0036", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 299 |
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{"source": "samdhinirmocana_sutra_p0037", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 300 |
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{"source": "samdhinirmocana_sutra_p0044", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 301 |
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{"source": "samdhinirmocana_sutra_p0045", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 302 |
+
{"source": "samdhinirmocana_sutra_p0046", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 303 |
+
{"source": "samdhinirmocana_sutra_p0053", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 304 |
+
{"source": "samdhinirmocana_sutra_p0053", "target": "five_aggregates", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 305 |
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{"source": "samdhinirmocana_sutra_p0059", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 306 |
+
{"source": "samdhinirmocana_sutra_p0060", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 307 |
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{"source": "samdhinirmocana_sutra_p0060", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 308 |
+
{"source": "samdhinirmocana_sutra_p0060", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 309 |
+
{"source": "samdhinirmocana_sutra_p0060", "target": "two_truths", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 310 |
+
{"source": "samdhinirmocana_sutra_p0060", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 311 |
+
{"source": "samdhinirmocana_sutra_p0061", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 312 |
+
{"source": "samdhinirmocana_sutra_p0061", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 313 |
+
{"source": "samdhinirmocana_sutra_p0061", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 314 |
+
{"source": "samdhinirmocana_sutra_p0061", "target": "two_truths", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 315 |
+
{"source": "samdhinirmocana_sutra_p0062", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 316 |
+
{"source": "samdhinirmocana_sutra_p0063", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 317 |
+
{"source": "samdhinirmocana_sutra_p0083", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 318 |
+
{"source": "samdhinirmocana_sutra_p0092", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 319 |
+
{"source": "samdhinirmocana_sutra_p0093", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 320 |
+
{"source": "samdhinirmocana_sutra_p0095", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 321 |
+
{"source": "samdhinirmocana_sutra_p0096", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 322 |
+
{"source": "samdhinirmocana_sutra_p0096", "target": "five_aggregates", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 323 |
+
{"source": "samdhinirmocana_sutra_p0104", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 324 |
+
{"source": "samdhinirmocana_sutra_p0104", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 325 |
+
{"source": "samdhinirmocana_sutra_p0105", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 326 |
+
{"source": "samdhinirmocana_sutra_p0105", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 327 |
+
{"source": "samdhinirmocana_sutra_p0107", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 328 |
+
{"source": "samdhinirmocana_sutra_p0107", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 329 |
+
{"source": "samdhinirmocana_sutra_p0108", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 330 |
+
{"source": "samdhinirmocana_sutra_p0111", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 331 |
+
{"source": "samdhinirmocana_sutra_p0116", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 332 |
+
{"source": "samdhinirmocana_sutra_p0120", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 333 |
+
{"source": "samdhinirmocana_sutra_p0121", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 334 |
+
{"source": "samdhinirmocana_sutra_p0122", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 335 |
+
{"source": "samdhinirmocana_sutra_p0123", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 336 |
+
{"source": "samdhinirmocana_sutra_p0126", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 337 |
+
{"source": "samdhinirmocana_sutra_p0127", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 338 |
+
{"source": "samdhinirmocana_sutra_p0129", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 339 |
+
{"source": "samdhinirmocana_sutra_p0132", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 340 |
+
{"source": "samdhinirmocana_sutra_p0133", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 341 |
+
{"source": "samdhinirmocana_sutra_p0135", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 342 |
+
{"source": "samdhinirmocana_sutra_p0135", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 343 |
+
{"source": "samdhinirmocana_sutra_p0135", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 344 |
+
{"source": "samdhinirmocana_sutra_p0138", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 345 |
+
{"source": "samdhinirmocana_sutra_p0138", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 346 |
+
{"source": "samdhinirmocana_sutra_p0138", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 347 |
+
{"source": "samdhinirmocana_sutra_p0141", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 348 |
+
{"source": "samdhinirmocana_sutra_p0141", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 349 |
+
{"source": "samdhinirmocana_sutra_p0141", "target": "anatta_of_dharmas", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 350 |
+
{"source": "samdhinirmocana_sutra_p0145", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 351 |
+
{"source": "samdhinirmocana_sutra_p0147", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 352 |
+
{"source": "samdhinirmocana_sutra_p0178", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 353 |
+
{"source": "samdhinirmocana_sutra_p0194", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 354 |
+
{"source": "samdhinirmocana_sutra_p0227", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 355 |
+
{"source": "samdhinirmocana_sutra_p0258", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 356 |
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{"source": "samdhinirmocana_sutra_p0259", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 357 |
+
{"source": "samdhinirmocana_sutra_p0260", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 358 |
+
{"source": "samdhinirmocana_sutra_p0261", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 359 |
+
{"source": "samdhinirmocana_sutra_p0262", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 360 |
+
{"source": "samdhinirmocana_sutra_p0263", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 361 |
+
{"source": "samdhinirmocana_sutra_p0264", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 362 |
+
{"source": "samdhinirmocana_sutra_p0265", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 363 |
+
{"source": "samdhinirmocana_sutra_p0266", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 364 |
+
{"source": "samdhinirmocana_sutra_p0266", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 365 |
+
{"source": "samdhinirmocana_sutra_p0267", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 366 |
+
{"source": "samdhinirmocana_sutra_p0268", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 367 |
+
{"source": "samdhinirmocana_sutra_p0268", "target": "emptiness_of_emptiness", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 368 |
+
{"source": "samdhinirmocana_sutra_p0271", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 369 |
+
{"source": "samdhinirmocana_sutra_p0272", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 370 |
+
{"source": "samdhinirmocana_sutra_p0273", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 371 |
+
{"source": "samdhinirmocana_sutra_p0274", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 372 |
+
{"source": "samdhinirmocana_sutra_p0307", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 373 |
+
{"source": "samdhinirmocana_sutra_p0310", "target": "anatta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 374 |
+
{"source": "samdhinirmocana_sutra_p0315", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 375 |
+
{"source": "samdhinirmocana_sutra_p0344", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 376 |
+
{"source": "samdhinirmocana_sutra_p0357", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 377 |
+
{"source": "samdhinirmocana_sutra_p0362", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 378 |
+
{"source": "samdhinirmocana_sutra_p0372", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 379 |
+
{"source": "samdhinirmocana_sutra_p0385", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 380 |
+
{"source": "samdhinirmocana_sutra_p0393", "target": "bodhichitta", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 381 |
+
{"source": "samdhinirmocana_sutra_p0400", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 382 |
+
{"source": "samdhinirmocana_sutra_p0413", "target": "two_truths", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 383 |
+
{"source": "samdhinirmocana_sutra_p0416", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 384 |
+
{"source": "samdhinirmocana_sutra_p0418", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 385 |
+
{"source": "samdhinirmocana_sutra_p0428", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 386 |
+
{"source": "samdhinirmocana_sutra_p0435", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 387 |
+
{"source": "samdhinirmocana_sutra_p0438", "target": "sunyata", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 388 |
+
{"source": "samdhinirmocana_sutra_p0438", "target": "two_truths", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 389 |
+
{"source": "samdhinirmocana_sutra_p0439", "target": "two_truths", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 390 |
+
{"source": "samdhinirmocana_sutra_p0441", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 391 |
+
{"source": "samdhinirmocana_sutra_p0466", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 392 |
+
{"source": "samdhinirmocana_sutra_p0467", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 393 |
+
{"source": "samdhinirmocana_sutra_p0479", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 394 |
+
{"source": "samdhinirmocana_sutra_p0479", "target": "five_aggregates", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 395 |
+
{"source": "samdhinirmocana_sutra_p0491", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 396 |
+
{"source": "samdhinirmocana_sutra_p0492", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 397 |
+
{"source": "samdhinirmocana_sutra_p0516", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 398 |
+
{"source": "samdhinirmocana_sutra_p0519", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 399 |
+
{"source": "samdhinirmocana_sutra_p0521", "target": "pratityasamutpada", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 400 |
+
{"source": "samdhinirmocana_sutra_p0521", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 401 |
+
{"source": "samdhinirmocana_sutra_p0534", "target": "dharmadhatu", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 402 |
+
{"source": "samdhinirmocana_sutra_p0545", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 403 |
+
{"source": "samdhinirmocana_sutra_p0547", "target": "prasanga", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 404 |
+
{"source": "samdhinirmocana_sutra_p0550", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 405 |
+
{"source": "samdhinirmocana_sutra_p0556", "target": "nonduality", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 406 |
+
{"source": "samdhinirmocana_sutra_p0560", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 407 |
+
{"source": "samdhinirmocana_sutra_p0562", "target": "skillful_means", "relation": "mentions", "text_id": "samdhinirmocana_sutra"}
|
| 408 |
+
{"source": "ashtasahasrika_prajnaparamita_p0003", "target": "sunyata", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 409 |
+
{"source": "ashtasahasrika_prajnaparamita_p0057", "target": "sunyata", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 410 |
+
{"source": "ashtasahasrika_prajnaparamita_p0059", "target": "anatta", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 411 |
+
{"source": "ashtasahasrika_prajnaparamita_p0064", "target": "skillful_means", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 412 |
+
{"source": "ashtasahasrika_prajnaparamita_p0064", "target": "bodhichitta", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 413 |
+
{"source": "ashtasahasrika_prajnaparamita_p0075", "target": "sunyata", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 414 |
+
{"source": "ashtasahasrika_prajnaparamita_p0075", "target": "two_truths", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 415 |
+
{"source": "ashtasahasrika_prajnaparamita_p0075", "target": "emptiness_of_emptiness", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
| 416 |
+
{"source": "ashtasahasrika_prajnaparamita_p0086", "target": "skillful_means", "relation": "mentions", "text_id": "ashtasahasrika_prajnaparamita"}
|
passages.jsonl
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