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  1. Rdo-Grub ʼ, Jigs-med-ʼ, Phrin-Las-ʼ & Od-Zer Sogs Kyis Mdzad (2006). Blo Sbyoṅ (Stod Cha [Daṅ] Smad Cha). In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las . Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ
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  2. Carlo Dell 'Osso (2010). Leontius of Jerusalem. Against the Monophysites: Testimonies of the Saints and Aporiae. [REVIEW] Augustinianum 50 (2):615-617.
  3. Masao Abe (forthcoming). Transformation in Buddhism. Buddhist-Christian Studies.
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  4. Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.
    1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...
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  5. Masao Abe (1989). Ch an Yü Hsi Fang Ssu Hsiang.
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  6. Masao Abe (1989). The Impact of Dialogue with Christianity on My Self-Understanding as a Buddhist. Buddhist-Christian Studies 9:63-70.
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  7. Masao Abe (1985). Zen and Western Thought. University of Hawaii Press.
    This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.
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  8. Masao Abe & Steven Heine (2003). Zen and the Modern World a Third Sequel to Zen and Western Thought. Monograph Collection (Matt - Pseudo).
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  9. Masao Abe & Steven Heine (1997). Zen and Comparative Studies Part Two of a Two-Volume Sequel to Zen and Western Thought. Monograph Collection (Matt - Pseudo).
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  10. Grāmaṇī Abhaya (2008). "Pera Noăsū Dharmayeki" Pubbe Annussutesu Dhammesu Cintanayen Ehā. Ăs. Goḍagē Saha Sahōdarayō.
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  11. Martin T. Adam (2002). The Problem of Prejudice: Some Notes on Philosophical Hermeneutics for Broad-Visioned Buddhologists. Contemporary Buddhism 3 (1):31-49.
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  12. Don Adams (forthcoming). The Enlightenment of Fu Manchu: Buddhism and Western Detective Fiction. Contemporary Buddhism:1-22.
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  13. E. W. Adams (1920). Buddhism and Spiritism. Hibbert Journal 19:156.
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  14. George Adams (2004). Locating the Self In Kierkegaard and Zen. Faith and Philosophy 21 (3):370-380.
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  15. Bhumibol Adulyadej (2009). Phrabō̜rommarāchōwāt Læ Phrarātchadamrat Phrabāt Somdet Phraparaminthra Mahā Phūmiphon ʻadunlayadēt Kīeokap Sātsanā Læ Sīnlatham. Krom Kānsātsanā, Krasūang Watthanatham.
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  16. Advayavajra (2010). Maitripa's Writings on the View: The Main Indian Source of the Tibetan Views of Other Emptiness and Mahamudra. Padma Karpo Translation Committee.
    Great bliss clarified -- Six verses on co-emergence -- Utterly clear teaching of unification -- Definitive teaching on dreams -- Clear teaching on utter non-dwelling -- Full teaching of suchness -- Six verses on Madhyamaka.
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  17. Shin Ahn (2008). John Hick and Comparative Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:15-21.
    Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...)
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  18. Robert Aitken (2002). Formal Practice: Buddhist or Christian. Buddhist-Christian Studies 22 (1):63-76.
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  19. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
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  20. Yoichi Aizawa (1984). Almsgiving and Alms Refusal in the Fuju-Fuse Sect of Nichiren Buddhism with a Consideration of These Practices in Early Indian Buddhism. Dissertation, University of Pennsylvania
    This study focuses upon the origin, development and significance of the Nichiren Buddhist practice of fuju-fuse, whereby Nichiren clergy may not accept and laity may not offer alms to adherents of rival sects. The various Nichiren factions, emerging soon after the death of Nichiren , all observed this practice of alms-refusal as one of three approaches to proselytizing--the other two being shuron, or sectarian debates, and kangyo, or the practice of admonishing secular authorities to embrace the faith of the Lotus (...)
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  21. Beatrice Alba (2013). Loving-Kindness Meditation: A Field Study. Contemporary Buddhism 14 (2):187-203.
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  22. Miri Albahari (2006). Analytical Buddhism: The Two-Tiered Illusion of Self. Palgrave Macmillan.
    We spend our lives protecting an elusive self - but does the self actually exist? Drawing on literature from Western philosophy, neuroscience and Buddhism (interpreted), the author argues that there is no self. The self - as unified owner and thinker of thoughts - is an illusion created by two tiers. A tier of naturally unified consciousness (notably absent in standard bundle-theory accounts) merges with a tier of desire-driven thoughts and emotions to yield the impression of a self. So while (...)
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  23. Natalii͡a Aleksandrova (2008). Putʹ I Tekst: Kitaĭskie Palomniki V Indii. Vostochnai͡a Literatura Ran.
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  24. Allen, George Francis & [From Old Catalog] (1959). The Buddha's Philosophy. New York, Macmillan.
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  25. Thomas J. J. Altizer (1975). The Buddhist Ground of the Whiteheadian God. Process Studies 5 (4):227-236.
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  26. Peter Amalietti (2009). Indijski Patriarhi Varuhi Budove Postave. Amalietti & Amalietti.
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  27. Bhimrao Ramji Ambedkar (1974). The Buddha and His Dhamma. Siddharth Pub.
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  28. Roy C. Amore (1971). The Concept and Practice of Doing Merit in Early Theravada Buddhism. Umi Dissertation Information Service.
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  29. Boowa änåaònasampanno (1990). Khamthåam Khamtøåop Panhåa Tham. Wat Påa Båan Tåat.
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  30. Stefan Anacker (1970). Vasubandhu: Three Aspects. A Study of a Buddhist Philosopher. Dissertation, The University of Wisconsin - Madison
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  31. Reb Anderson (2012). The Third Turning of the Wheel: Wisdom of the Samdhinirmocana Sutra. Rodmell Press.
    In The Third Turning of the Wheel, he introduces us to the next stage of our journey by invoking the wisdom of the Samdhinirmocana Sutra.
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  32. H. Anuruddha, Saddhatissa & Sumangala (1989). The Abhidhammatthasangaha. Monograph Collection (Matt - Pseudo).
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  33. Maheâsa Anuruddha & Tivåaråi (1992). Paramattha-Vinicchayo, Nåamaråupa-Samåasa-Sahito. Påali Pariveòna.
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  34. Kengo Araki (1972). Min-Dai Shiso Kenkyu. Sobunsha.
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  35. J. G. Arapura (1995). Buddhist Encounter with World Religions. Journal of Dharma 20:107-238.
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  36. J. G. Arapura (1995). Buddhist Encounter with Other World Religions. Journal of Dharma 20:109-121.
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  37. Stéphane Arguillère (2007). Profusion de la Vaste Sphère: Klong-Chen Rab-'Byams, Tibet, 1308-1364: Sa Vie, Son Œuvre, Sa Doctrine. Peeters.
    L'oeuvre de Klong chen rab 'byams (alias Klong chen pa) a laisse une profonde empreinte dans la culture tibetaine, non seulement en raison de ses qualites proprement philosophiques, mais encore gryce ... sa dimension spirituelle et du fait ...
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  38. Vanchai Ariyabuddhiphongs (2009). Buddhist Belief in Merit (Punña), Buddhist Religiousness and Life Satisfaction Among Thai Buddhists in Bangkok, Thailand. Archive for the Psychology of Religion 31 (2):191-213.
    This study operationally defines Buddhist belief in merit , Buddhist religiousness and examines their relationships with life satisfaction. Four hundred Buddhist merit makers at a temple in Bangkok participated in the study. LISREL models show that Buddhist belief in merit predicts Buddhist religiousness and life satisfaction, and Buddhist belief in merit mediates the relationship between Buddhist religiousness and life satisfaction. The different conceptualizations of Buddhist religiousness and life satisfaction and their difference with reference to the future and the present are (...)
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  39. Vilēgoḍa Ariyadēva (2009). Bauddha Darśanayē Bhāvitaya Hā Vicāraya. Bauddha Saṃskr̥tika Madhyasthānaya.
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  40. Diwullewe Ariyagnana (1993). Freedom of Mind: A Study of the Buddhist Concept of Vimutti in the P Ali Nik Ayas. Dissertation, Northwestern University
    The early Buddhists have recognized the central role of the affective and cognitive processes in a human being and they have explicated the human predicament, the Buddhist goal and the path leading to the goal according to these two processes. The case for this thesis is made by a critical examination of these analyses and the Nik ayas' explanations of the human being, Buddhist path, liberation , and the liberated ones . As developed here, the argument shows that the affective (...)
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  41. E. Ti Ariyaratna (1999). Buddhist Economics in Practice in the Sarvodaya Shramadana Movement of Sri Lanka. Monograph Collection (Matt - Pseudo).
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  42. A. H. Armstrong & R. Ravindra (1979). The Dimensions of the Self: Buddhi in the "Bhagavad-Gītā" and "Psyché" in Plotinus. Religious Studies 15 (3):327 - 342.
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  43. Dan Arnold, Madhyamaka Buddhism. Internet Encyclopedia of Philosophy.
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  44. Daniel Anderson Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Columbia University Press.
    Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists believe that the mental continuum is uninterrupted ..
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  45. T. M. Artingstoll (1964). Is Existentialism Buddhism? Hibbert Journal 63 (48):15.
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  46. T. A. P. Aryaratne (1974). The Philosophy of Anatta: A Reconstruction of the Real Teaching of Gotama. Sri Lanka Rationalist Association.
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  47. Zitsuzen Ashitsu (1894). The Fundamental Teachings of Buddhism. The Monist 4 (2):163-175.
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  48. Zitsuzen Ashitsu (1893). Buddhism, The Fundamental Teachings Of. The Monist 4:163.
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  49. Hari âsaçnkara âsukla (2001). Abhidharma Bindu.
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  50. James H. Austin (2012). Meditating Selflessly at the Dawn of a New Millennium. Contemporary Buddhism 13 (1):61-81.
    Increasingly open to question are the efficacies and timing of some traditional, conventional and current meditative techniques. Recent brain research emphasizes that it is important to distinguish between the Self-centred (egocentric) and other-centred (allocentric) streams of processing. It also proves useful to view as complementary the assets of the concentrative and receptive styles of meditation, especially when one's practices cultivate an appropriate balance between their top-down and bottom-up systems of attentive processing. From this neural perspective, Part I ventures a small (...)
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