Search results for 'Buddha and Buddhism' (try it on Scholar)

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  1.  1
    R. Singh (1997). The Ancient Origins of Bhakti and the Dharma of the Buddha (Buddhism, Law, Vedic Origins). Journal of Dharma 22:460-469.
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  2. R. D. (1956). The Path of the Buddha: Buddhism Interpreted by Buddhists. [REVIEW] Review of Metaphysics 10 (2):374-374.
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  3. Trevor Ling (1974). The Buddha, Buddhist Civilization in India and Ceylon. Philosophy East and West 24 (3):372-373.
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  4.  31
    Hye Young Won (2008). The Psychic Power of Buddha in the Early Buddhism Community. Proceedings of the Xxii World Congress of Philosophy 6:287-288.
    The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The (...) visited Uruvela-Kassapa and took lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesythat they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at least composed under India bramins influence, and are prejudiced against the brahmins. (shrink)
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  5. Adam Barkman (2008). Was Epicurus a Buddhist? An Examination and Critique of the Theories of Negative Happiness in Buddha and Epicurus. Ethic@ 7:287-294.
    Comparisons betw western philosophies are uncommon and this, among other things, hinders global philosophical discourse. Thus, in this essay I want to compare the philosophies of the Buddha and Epicurus for similarities, particular in regard to what I call "negative happiness." Once I have establish this, I want to give a brief critique of negative happiness, which subsequently amounts to a selective critique of Buddhism and Epicureanism.
     
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  6. Eun-su Cho (1997). Language and Meaning: Buddhist Interpretations of "the Buddha's Word" in Indian and Chinese Perspectives. Dissertation, University of California, Berkeley
    This is a comparative study of the discourses on the nature of sacred language found in Indian Abhidharma texts and their counterparts by seventh century Chinese Buddhist scholars who, unlike the Indian Buddhists, questioned "the essence of the Buddha's teaching," and developed intellectual dialogues through their texts. ;In the Indian Abhidharma texts, Sa ngitiparyaya, Jnanaprasthana, Mahavibhasa, Abhidharmakosa, and Nyayanusara, the nature of the Buddha's word was either "sound," the oral component of speech, or "name," the component of language (...)
     
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  7. Richard King, Is “Buddha-Nature” Buddhist?
    Recent controversies in Japanese Buddhist scholarship have focused upon the Mah y na notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as an tman. This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mah y na s tras which utilised (...)
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  8. Eviatar Shulman (2016). Rethinking the Buddha: Early Buddhist Philosophy as Meditative Perception. Cambridge University Press.
    A cornerstone of Buddhist philosophy, the doctrine of the four noble truths maintains that life is replete with suffering, desire is the cause of suffering, nirvana is the end of suffering, and the way to nirvana is the eightfold noble path. Although the attribution of this seminal doctrine to the historical Buddha is ubiquitous, Rethinking the Buddha demonstrates through a careful examination of early Buddhist texts that he did not envision them in this way. Shulman traces the development (...)
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  9. David Seyfort Ruegg (1989). Buddha-Nature, Mind and the Problem of Gradualism in a Comparative Perspective on the Transmission and Reception of Buddhism in India and Tibet.
     
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  10. ĒḌīPī Kalansūriya (1987). A Philosophical Analysis of Buddhist Notions: The Buddha and Wittgenstein. Sri Satguru Publications.
     
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  11. Ke Padmārāvu (2007). Buddhist Philosophy or the Message of the Buddha. Lokayata Prachuranalu.
     
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  12. Patricia Sharp (2011). Buddhist Enlightenment and the Destruction of Attractor Networks: A Neuroscientific Speculation on the Buddhist Path From Everyday Consciousness to Buddha-Awakening. Journal of Consciousness Studies 18 (3-4):3-4.
    Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...)
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  13.  88
    Bronwyn Finnigan (2011). How Can a Buddha Come to Act?: The Possibility of a Buddhist Account of Ethical Agency. Philosophy East and West 61 (1):134-160.
    In the past decade or so there has been a surge of monographs on the nature of ‘Buddhist Ethics.’ For the most part, authors are concerned with developing and defending explications of Buddhism as a normative ethical theory with an apparent aim of putting Buddhist thought directly in dialogue with contemporary Western philosophical debates in ethics. Despite disagreement among Buddhist ethicists concerning which contemporary normative ethical theory a Buddhist ethic would most closely resemble (if any), 1 it is arguable (...)
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  14.  16
    Ally Ostrowski (2006). Buddha Browsing: American Buddhism and the Internet. Contemporary Buddhism 7 (1):91-103.
  15.  12
    John D'Arcy May (2005). The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, And: The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words (Review). Buddhist-Christian Studies 25 (1):190-192.
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  16.  6
    Jacob Raz (2010). “Kill the Buddha” Quietism in Action and Quietism as Action in Zen Buddhist Thought and Practice. Common Knowledge 16 (3):439-456.
    A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article proposes that, despite endless debates within Zen Buddhism between quietist tendencies (“sitting quietly, doing nothing”) and the instruction to act in the world (“go wash the dishes”), Zen has always held a nondualist approach that denies any contradiction between these seemingly distinct ways. Zen has never really seen them as distinct. The article does survey, however, several quietist sources for Zen in early Indian (...)
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  17. J. D. May (2005). Ray Riegert and Thomas Moore, The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and Lindsay Falvey, The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. Buddhist Christian Studies 25:190.
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  18. Alexander Soucy (2014). The Buddha And The Birch Tree: The Great Pine Forest Monastery And The Localization Of Vietnamese Buddhism To Canada. Contemporary Buddhism 15 (2):373-393.
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  19. Ming-Wood Liu (1985). The Yogācārā and Mādhyamika Interpretations of the Buddha-Nature Concept in Chinese Buddhism. Philosophy East and West 35 (2):171-193.
  20.  11
    Clarence H. Hamilton (1949). The Vedāntic Buddhism of the Buddha. [REVIEW] Journal of Philosophy 46 (22):732-733.
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  21.  1
    Richard Stoneman (forthcoming). The Struggle Against Pragmata. C.I. Beckwith) Greek Buddha. Pyrrho's Encounter with Early Buddhism in Central Asia. Pp. XXII + 276. Princeton and Oxford: Princeton University Press, 2015. Cased, £19.95, Us$29.95. Isbn: 978-0-691-16644-5. [REVIEW] The Classical Review:1-2.
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  22.  18
    Diane Riggs (2004). Fukudenkai: Sewing the Buddha’s Robe in Contemporary Japanese Buddhist Practice. Japanese Journal of Religious Studies 31 (2):311-356.
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  23.  5
    G. K. Chesterton (1984). Buddha Versus Buddhism. The Chesterton Review 10 (1):1-4.
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  24.  2
    J. G. Jennings (1949). The Vedāntic Buddhism of the Buddha. Journal of Philosophy 46 (22):732-733.
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  25. Madhumita Chattopadhyay (2010). Lord Buddha and Buddhism Seen Through the Eyes of Rabindranath. International Journal on Humanistic Ideology 2:87-110.
     
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  26.  16
    Yün-hua Jan (1981). The Mind as the Buddha-Nature: The Concept of the Absolute in Ch 'an Buddhism'. Philosophy East and West 31 (4):467-477.
  27.  12
    Howard L. Parsons (1951). Buddha and Buddhism: A New Appraisal. Philosophy East and West 1 (3):8-37.
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  28. Trevor Oswald Ling (ed.) (1981). The Buddha's Philosophy of Man: Early Indian Buddhist Dialogues. Dent.
     
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  29.  1
    Richard Mather (1987). The Life of the Buddha and the Buddhist Life: Wang Jung's "Songs of Religious Joy". Journal of the American Oriental Society 107 (1):31-38.
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  30.  8
    Roger R. Jackson (1988). The Buddha as Pramā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{N}$}}{N} " />Abhūta: Epithets and Arguments in the Buddhist “Logical” Tradition. [REVIEW] Journal of Indian Philosophy 16 (4).
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  31.  7
    José Pereira & Francis Tiso (1988). The Evolution of Buddhist Systematics From the Buddha to Vasubandhu. Philosophy East and West 38 (2):172-186.
  32.  4
    E. J. Thomas (1947). The Vedāntic Buddhism of the Buddha. A Collection of Historical Texts Translated From the Original Pāli and Edited by J. G. Jennings, M.A. (Oxon.), C.I.E. (Geoffrey Cumberlege, Oxford University Press, London. 1947. Pp. Cxvii + 697. Price £2 2s. Net.). [REVIEW] Philosophy 22 (83):275-.
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  33.  1
    Christopher John Farley (1993). This Buddha's for You.(A Bar in Osaka, Japan has on-Site Buddhist Priest). In Jonathan Westphal & Carl Avren Levenson (eds.), Time. Hackett Pub. Co. 13.
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  34.  1
    Peter Flügel (1997). Review of'Curators of the Buddha: The Study of Buddhism Under Colonialism'. Edited by DS Lopez Jr. 1995. [REVIEW] International Journal of Hindu Studies 1 (3).
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  35.  1
    RogerR Jackson (1988). The Buddha as Pram? $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N}$$ Abh?Ta: Epithets and Arguments in the Buddhist ?Logical? Tradition. [REVIEW] Journal of Indian Philosophy 16 (4):335-365.
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  36. David L. Haberman (2009). Buddhism : In the Footsteps of the Buddha. In Leslie Forster Stevenson (ed.), Ten Theories of Human Nature. Oxford University Press
     
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  37. Roger R. Jackson (1988). The Buddha as Pramanabhuta: Epithets and Arguments in the Buddhist "Logical" Tradition. Journal of Indian Philosophy 16 (4):335.
     
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  38. B. Moore-Gilbert (2000). Curators of the Buddha: The Study of Buddhism Under Colonialism. Edited by Donald S. Lopez, Jr. The European Legacy 5 (1):125-125.
     
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  39. Jeffrey Timm (1997). Review of Curators of the Buddha: The Study of Buddhism Under Colonialism by Donald S. Lopez, Jr.; and of Engaged Buddhism: Buddhist Liberation Movements in Asia by Christopher S. Queen and Sallie B. King. [REVIEW] Philosophy East and West 47 (4):588-595.
     
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  40. Lai Yonghai (1991). Buddha-Nature and Human Nature: A Discussion of the Differences and Similarities Between the Teachings of Confucianism and of Buddhism, and Their Mutual Influences. Contemporary Chinese Thought 23 (1):3-33.
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  41. Helmuth von Glasenapp (1946). Die Weisheit des Buddha. H. Bühler, Jr.
     
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  42.  16
    Yaroslav Komarovski (2006). Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence. [REVIEW] Journal of Indian Philosophy 34 (6):521-570.
    The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag).
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  43.  38
    George Grimm (1958). The Doctrine of the Buddha, the Religion of Reason and Meditation. Berlin, Akademie-Verlag.
    The book deals with Truth as the theme and basis of the doctrine of the Buddha.
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  44.  24
    Lynken Ghose (2007). Karma and the Possibility of Purification: An Ethical and Psychological Analysis of the Doctrine of Karma in Buddhism. Journal of Religious Ethics 35 (2):259-290.
  45.  2
    K. N. Jayatilleke (1969). Early Buddhist Theory of Knowledge. Philosophy East and West 19 (1):69-81.
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  46.  14
    Leonard Priestley, Pudgalavāda Buddhist Philosophy. Internet Encyclopedia of Philosophy.
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  47. W. F. Jayasuriya (1963). The Psychology and Philosophy of Buddhism. Colombo, Y. M. B. A. Press.
     
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  48.  6
    Paul Dahlke (1927). Buddhism and its Place in the Mental Life of Mankind. London, Macmillan.
    To offer something to the actual thinker, to assist him in the struggle against the all overwhelming might of current thoughts & opinions, with such a high ...
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  49. Fedor Ippolitovich Shcherbatskoĭ (1962). Buddhist Logic. New York, Dover Publications.
     
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  50.  14
    Carlos Correia (2009). Personal Identity and Eastern Thought. Filozofija I Društvo 20 (3):63-81.
    This paper aims to show that the problem of personal identity is a fundamental question of the classical Indian thought. Usually we tend to think that personal identity is a Western philosophical subject, and so we tend to forget the significance of the Self in Hinduism and even in Buddhism. The author shows how the Indian thought approached the question of personal identity and which was the singular solution outlined in the work consensually attributed to Gotama, the Buddha.
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