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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. Masao Abe (forthcoming). Transformation in Buddhism. Buddhist-Christian Studies.
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  3. 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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  4. 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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  5. 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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  6. 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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  7. 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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  8. Grāmaṇī Abhaya (2008). "Pera Noăsū Dharmayeki" Pubbe Annussutesu Dhammesu Cintanayen Ehā. Ăs. Goḍagē Saha Sahōdarayō.
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  9. 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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  10. George Adams (2004). Locating the Self In Kierkegaard and Zen. Faith and Philosophy 21 (3):370-380.
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  11. Bhumibol Adulyadej (2009). Phrabō̜rommarāchōwāt Læ Phrarātchadamrat Phrabāt Somdet Phraparaminthra Mahā Phūmiphon ʻadunlayadēt Kīeokap Sātsanā Læ Sīnlatham. Krom Kānsātsanā, Krasūang Watthanatham.
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  12. 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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  13. Robert Aitken (2002). Formal Practice: Buddhist or Christian. Buddhist-Christian Studies 22 (1):63-76.
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  14. 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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  15. Beatrice Alba (2013). Loving-Kindness Meditation: A Field Study. Contemporary Buddhism 14 (2):187-203.
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  16. 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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  17. Natalii͡a Aleksandrova (2008). Putʹ I Tekst: Kitaĭskie Palomniki V Indii. Vostochnai͡a Literatura Ran.
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  18. Allen, George Francis & [From Old Catalog] (1959). The Buddha's Philosophy. New York, Macmillan.
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  19. Thomas J. J. Altizer (1975). The Buddhist Ground of the Whiteheadian God. Process Studies 5 (4):227-236.
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  20. Peter Amalietti (2009). Indijski Patriarhi Varuhi Budove Postave. Amalietti & Amalietti.
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  21. Roy C. Amore (1971). The Concept and Practice of Doing Merit in Early Theravada Buddhism. Umi Dissertation Information Service.
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  22. 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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  23. J. G. Arapura (1995). Buddhist Encounter with World Religions. Journal of Dharma 20:107-238.
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  24. J. G. Arapura (1995). Buddhist Encounter with Other World Religions. Journal of Dharma 20:109-121.
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  25. 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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  26. 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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  27. Vilēgoḍa Ariyadēva (2009). Bauddha Darśanayē Bhāvitaya Hā Vicāraya. Bauddha Saṃskr̥tika Madhyasthānaya.
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  28. 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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  29. Dan Arnold, Madhyamaka Buddhism. Internet Encyclopedia of Philosophy.
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  30. 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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  31. 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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  32. Zitsuzen Ashitsu (1894). The Fundamental Teachings of Buddhism. The Monist 4 (2):163-175.
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  33. 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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  34. Not Available Not Available (2002). Notes on Contributors. Contemporary Buddhism 3 (2):176-176.
    Book Reviewed in this article:The Limits of Disenchantment. Essays On Contemporary European Philosophy. By Peter Dews.Nomadic Subjects: Embodiment and Sexual Difference In Contemporary Feminist Theory. By Rosi Braidotti.Perversion and Utopia. A Study In Psychoanalysis and Critical Theory. By Joel Whitebook.The Ethos of Pluralization. By William E. Connolly.
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  35. Not Available Not Available (2002). Notes on Contributors. Contemporary Buddhism 3 (2):176-176.
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  36. L. K. B. (1956). The Central Philosophy of Buddhism. Review of Metaphysics 9 (4):708-708.
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  37. Irving Babbitt, F. Max Müller & Dora Drew Babbitt (eds.) (1936). The Dhammapada. London, Oxford University Press.
    The 423 verses in the collection known a The Dhammapada are attributed to the Buddha himself and form the essence of the ethics of Buddhist philosophy.
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  38. Ruth A. Baer (2011). Measuring Mindfulness. Contemporary Buddhism 12 (1):241--261.
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  39. Archie J. Bahm (1959/1993). Philosophy of the Buddha. Asian Humanities Press.
    For those seeking an answer to this question and to understand Buddhism as an important part of the world's religious and cultural heritage, Philosophy of the Buddha is an excellent introduction and guide.
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  40. H. W. Bailey (ed.) (2010). Buddhist Poetry, Thought, and Diffusion. International Academy of Indian Culture and Aditya Prakashan.
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  41. A. K. Bandyopadhyay (2005). Buddhism in Andhra Pradesh and Acharya Nagarjuna. In G. Kamalakar & M. Veerender (eds.), Buddhism: Art, Architecture, Literature & Philosophy. Sharada Pub. House. 1--55.
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  42. Utpal K. Banerjee (2010). A Journey with the Buddha. Shubhi Publications.
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  43. Hervé Barreau (2001). The Meaning of Suffering in Buddhism and Christianity. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 195--201.
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  44. Louis A. Barth (1980). The Problem of the Self in Buddhism and Christianity. By Lynn A. De Silva. Modern Schoolman 57 (3):273-274.
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  45. Rabindra Nath Basu (1978). A Critical Study of the Milindapañha: A Critique of Buddhist Philosophy. Firma Klm.
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  46. Martine Batchelor (2011). Meditation and Mindfulness. Contemporary Buddhism 12 (1):157--164.
    In this article I share some of my experiences of practising Korean Zen meditation and how, without ever mentioning the word ?mindfulness,? this practice helps us to become mindful. This leads me to suggest that the main ingredients of Buddhist meditation are samatha (which I will translate here as ?concentration?) and vipassan? (which I will call ?experiential enquiry?). No matter which Buddhist tradition one follows, the practice of samatha and vipassan? will lead to the cultivation of mindfulness. I also intend (...)
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  47. Bettina Baumer & John R. Dupuche (eds.) (2005). Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.
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  48. Andreas Becker (forthcoming). 'When You Wash the Rice, Wash the Rice.' About the Cinematic Representation of Cooking and Zen in Doris Dörrie'sHow to Cook Your Life(2007). Contemporary Buddhism:1-12.
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  49. Hubert Benoît (2004). The Light of Zen in the West: Incorporating the Supreme Doctrine and the Realization of the Self. Sussex Academic Press.
    Following the success of the publication of "The Supreme Doctrine" in 1998, Sussex Academic is proud to announce a completely new and updated translation by ...
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  50. Jan M. Bereza (forthcoming). Christian-Buddhist Dialogue—a Contemporary Phenomenon. Dialogue and Universalism.
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