Search results for 'Buddhist literature Manuscripts' (try it on Scholar)

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  1. H. W. Bailey (ed.) (2010). Buddhist Poetry, Thought, and Diffusion. International Academy of Indian Culture and Aditya Prakashan.score: 225.0
     
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  2. Eli Franco (2004). The Spitzer Manuscript: The Oldest Philosophical Manuscript in Sanskrit. Verlag Der Österreichischen Akademie Der Wissenschaften.score: 189.0
     
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  3. National Reference Center for Bioethics Literature (2001). After BIOETHICSLINE: Online Searching of the Bioethics Literature. Kennedy Institute of Ethics Journal 11 (4):387-389.score: 180.0
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  4. National Reference Center for Bioethics Literature (2007). News From the National Reference Center for Bioethics Literature (NRCBL) and the National Information Resource on Ethics and Human Genetics (NIREHG). Kennedy Institute of Ethics Journal 17 (4).score: 180.0
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  5. Angraj Chaudhary (1994/2012). Essays in Buddhism and Pāli Literature. Eastern Book Linkers.score: 168.0
  6. Ulrike Roesler (forthcoming). “As It is Said in a Sutra”: Freedom and Variation in Quotations From the Buddhist Scriptures in Early Bka'-Gdams-Pa Literature. Journal of Indian Philosophy:1-18.score: 156.0
    The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the Bstan (...)
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  7. Andrew Skilton (2010). 'Lost in Translation': Reflections on Translating Scatological Language in Buddhist Literature. Contemporary Buddhism 11 (1):47-68.score: 146.0
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  8. Johannes Bronkhorst (2000). The Riddle of the Jainas and ājīVikas in Early Buddhist Literature. Journal of Indian Philosophy 28 (5/6):511-529.score: 140.0
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  9. Anne E. Monius (2000). Literary Theory and Moral Vision in Tamil Buddhist Literature. Journal of Indian Philosophy 28 (2):195-223.score: 140.0
  10. William E. Deal (2010). Book Review: R. Keller Kimbrough, Preachers, Poets, Women, and the Way: Izumi Shikibu and the Buddhist Literature of Medieval Japan. [REVIEW] Japanese Journal of Religious Studies 37:163-167.score: 140.0
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  11. G. Kamalakar & M. Veerender (eds.) (2005). Buddhism: Art, Architecture, Literature & Philosophy. Sharada Pub. House.score: 132.0
  12. Tomonori Matsushita, A. V. C. Schmidt & David Wallace (eds.) (2011). From Beowulf to Caxton: Studies in Medieval Languages and Literature, Texts and Manuscripts. Peter Lang.score: 132.0
     
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  13. Sheo Kumar Singh (1982). History and Philosophy of Buddhism: Based Mainly on Pali Cannonical [Sic] and Exegetical Literature. Associated Book Agency.score: 132.0
     
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  14. Jotika Khur-Yearn (2009). Richness Of Buddhist Texts In Shan Manuscripts: Seven Shan Versions Of Satipa[Image Omitted]hAna Sutta. Contemporary Buddhism 10 (1):85-90.score: 126.0
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  15. Erich Frauwallner (1995). Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems. State University of New York.score: 120.0
    "This is a translation of Frauwallner's Abhidharmastudien.
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  16. Gregory Schopen (2007). The Learned Monk as a Comic Figure: On Reading a Buddhist Vinaya as Indian Literature. [REVIEW] Journal of Indian Philosophy 35 (3):201-226.score: 120.0
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  17. C. A. F. Rhys Davids (1932). The Bodhisattva Doctrine in Buddhist Sanskrit Literature. By Har Dayal Ph.D., M.A. (London: Kegan Paul, Trench, Trübner & Co., Ltd.1932, Pp Xx + 392. Price 18s.). [REVIEW] Philosophy 7 (27):356-.score: 120.0
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  18. E. W. Hopkins (1896). Book Review:Buddhism: Its History and Literature. T. W. Rhys Davids. [REVIEW] Ethics 7 (1):123-.score: 120.0
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  19. Flores Albany, Crossing Horizons & Shlomo Biderman (2009). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. By Richard Shusterman. New York: Cambridge University Press, 2008. Pp. Xv+ 239. Hard-Cover $85.00. Paper $24.99. Buddhist Scriptures as Literature: Sacred Rhetoric and the Uses of Theory. By Ralph. [REVIEW] Philosophy East and West 59 (1):122-123.score: 120.0
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  20. Keller Kimbrough & Hank Glassman (2009). Editors' Introduction: Vernacular Buddhism and Medieval Japanese Literature. Japanese Journal of Religious Studies 36 (2):201-208.score: 120.0
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  21. Susan Crane (2002). Ruth J. Dean, with Maureen BM Boulton, Anglo-Norman Literature: A Guide to Texts and Manuscripts.(Anglo-Norman Text Society, Occasional Publications Series, 3.) London: Anglo-Norman Text Society, 1999. Pp. Xviii, 553.£ 49. [REVIEW] Speculum 77 (3):906-907.score: 120.0
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  22. Richard Salomon (1997). A Preliminary Survey of Some Early Buddhist Manuscripts Recently Acquired by the British Library. Journal of the American Oriental Society 117 (2).score: 120.0
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  23. Thomas J. Heffernan (1984). Robert E. Lewis and Angus McIntosh, A Descriptive Guide to the Manuscripts of the “Prick of Conscience.” (Medium Ævum Monographs, N.S. 12.) Oxford: Society for the Study of Mediaeval Languages and Literature, 1982. Paper. Pp. Xvi, 172; 2 Maps. £6. [REVIEW] Speculum 59 (1):238-239.score: 120.0
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  24. Noriko T. Reider (2009). Special Issue: Vernacular Buddhism and Medieval Japanese Literature. Japanese Journal of Religious Studies 36 (2).score: 120.0
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  25. Stephanie van D'EldenCain (1996). Sarah Westphal, Textual Poetics of German Manuscripts, 1300–1500.(Studies in German Literature, Linguistics, and Culture.) Columbia, SC: Camden House, 1993. Pp. 244; 3 Tables. $59.95. [REVIEW] Speculum 71 (4):1035-1036.score: 120.0
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  26. David Seyfort Ruegg (1981). The Literature of the Madhyamaka School of Philosophy in India. Harrassowitz.score: 92.0
    INTRODUCTION: THE NAME MADHYAMAKA The Madhyamaka school of Mahayana Buddhism goes back to Nagarjuna, the great Indian Buddhist philosopher who is placed ...
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  27. Rajnish Kumar Mishra (1999). Buddhist Theory of Meaning and Literary Analysis. D.K. Printworld.score: 86.0
     
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  28. Suniti Kumar Pathak, Ramaranjan Mukherji & Buddhadev Bhattacharya (eds.) (2009). Dimensions of Buddhism and Jainism: Professor Suniti Kumar Pathak Felicitation Volume. Sanskrit Book Depot.score: 86.0
     
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  29. Maheśa Tivārī, Hari Śaṅkara Śukla & Bimlendra Kumar (eds.) (2008). Dhammadesanā, a Buddhist Perspective: Prof. Mahesh Tiwary Commemoration Volume. Publication Cell, Banaras Hindu University.score: 86.0
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  30. Maheśa Tivārī, Hari Śaṅkara Śukla & Bimlendra Kumar (eds.) (2008). Dhammadesanā, a Buddhist Perspective: Prof. Publication Cell, Banaras Hindu University.score: 86.0
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  31. Maheśa Tivārī (2001). Aspects of Buddhism: Based on Pāli Sources. Banaras Hindu University.score: 78.0
     
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  32. Gaṅgādhara Vājapeyayāji (2003). Essentials of Buddhism and Jainism: The Avaidikadarśanasaṅgraha of Gaṅgādharavājapeyayājī. Dr. K.N. Neelakantan.score: 78.0
     
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  33. Christian Coseru (2013). Reason and Experience in Buddhist Epistemology. In Steven Emmanuel (ed.), A Companion to Buddhist Philosophy. Wiley-Blackwell.score: 72.0
    As a specific domain of inquiry, “Buddhist epistemology” (sometimes designated in the specialist literature by the Sanskrit neologism pramāṇavāda, or the “theory of reliable sources of knowledge”) stands primarily for the dialogical-disputational context in which Buddhists advance their empirical claims to knowledge and articulate the principles of reason on the basis of which such claims may be defended. The main questions pursued in this article concern the tension between the notion that knowledge is ultimately a matter of direct (...)
     
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  34. Susanne Mrozik (2007). Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics. Oxford University Press.score: 70.0
    Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-Santideva's Compendium of Training (Siksasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical (...)
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  35. Jared R. Lindahl, Christopher T. Kaplan, Evan M. Winget & Willoughby B. Britton (2013). A Phenomenology of Meditation-Induced Light Experiences: Traditional Buddhist and Neurobiological Perspectives. Frontiers in Psychology 4:973.score: 70.0
    The scientific study of Buddhist meditation has proceeded without much attention to Buddhist literature that details the range of psychological and physiological changes thought to occur during meditation. This paper presents reports of various meditation-induced light experiences derived from American Buddhist practitioners. The reports of light experiences are classified into two main types: discrete lightforms and patterned or diffuse lights. Similar phenomena are well documented in traditional Buddhist texts but are virtually undocumented in scientific (...) on meditation. Within Buddhist traditions, these phenomena are attributed a range of interpretations. However, because it is insufficient and problematic to rely solely upon the textual sources as a means of investigating the cause or significance of these phenomena, these qualitative reports are also considered in relation to scientific research on light-related experiences in the context of sensory deprivation, perceptual isolation, and clinical disorders of the visual system. The typologies derived from these studies also rely upon reports of experiences and closely match typologies derived from the qualitative study of contemporary practitioners and typologies found in Buddhist literary traditions. Taken together, these studies also provide evidence in support of the hypothesis that certain meditative practices—especially those that deliberately decrease social, kinesthetic, and sensory stimulation and emphasize focused attention—have perceptual and cognitive outcomes similar to sensory deprivation. Given that sensory deprivation increases neuroplasticity, meditation may also have an enhanced neuroplastic potential beyond ordinary experience-dependent changes. By providing and contextualizing these reports of meditation-induced light experiences, scientists, clinicians, and meditators gain a more informed view of the range of experiences that can be elicited by contemplative practices. (shrink)
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  36. Chiara Neri (forthcoming). The Case of the Sārasaṅgaha: Reflections on the Reuse of Texts in Medieval Sinhalese Pāli Literature. Journal of Indian Philosophy:1-54.score: 70.0
    The Sārasaṅgaha is a Pāli text of XIIth–XIIIth century by the Sinhalese monk Siddhattha Thera. Its themes include the aspiration to become a Buddha, shrines, meditation, theories on rain, wind, gender and more. The main body consists of citations from the Nikāyas, the Jātakas, the Visuddhimagga and above all, from commentarial literature. By analysing the way the Sārasaṅgaha refers to and establishes a dialogue with the quoted works, this paper promotes a new assessment of the cultural and textual tendencies (...)
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  37. Jay Garfield, Buddhist Ethics.score: 66.0
    There are two temptations to be resisted when approaching Buddhist moral theory. The first is to assimilate Buddhist ethics to some system of Western ethics, usually either some form of Utilitarianism or some form of virtue ethics. The second is to portray Buddhist ethical thought as constituting some grand system resembling those that populate Western metaethics. The first temptation, of course, can be avoided simply by avoiding the second. In Buddhist philosophical and religious literature we (...)
     
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  38. Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.score: 66.0
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy (...)
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  39. Stefano Pace (2013). Does Religion Affect the Materialism of Consumers? An Empirical Investigation of Buddhist Ethics and the Resistance of the Self. Journal of Business Ethics 112 (1):25-46.score: 66.0
    This paper investigates the effects of Buddhist ethics on consumers’ materialism, that is, the propensity to attach a fundamental role to possessions. The literature shows that religion and religiosity influence various attitudes and behaviors of consumers, including their ethical beliefs and ethical decisions. However, most studies focus on general religiosity rather than on the specific doctrinal ethical tenets of religions. The current research focuses on Buddhism and argues that it can tame materialism directly, similar to other religions, and (...)
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  40. Joan Marques (2010). Toward Greater Consciousness in the 21st Century Workplace: How Buddhist Practices Fit In. [REVIEW] Journal of Business Ethics 92 (2):211 - 225.score: 66.0
    The purpose of this study was to determine the applicability of Buddhist practices in today’s workplaces. The findings were supported by interviews with Buddhist masters and Buddhist business practitioners, as well as literature review, through phenomenological analysis. As a means of presenting the main reasons why Buddhist practices should be considered in contemporary workplaces, a SWOT analysis is presented. In this analysis, a number of strengths for using Buddhist practices in workplaces are listed such (...)
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  41. Paul Williams & Patrice Ladwig (eds.) (2012). Buddhist Funeral Cultures of Southeast Asia and China. Cambridge University Press.score: 66.0
    Machine generated contents note: 1. Buddhist funeral cultures of Southeast Asia and China Patrice Ladwig and Paul Williams; 2. Chanting as 'bricolage technique': a comparison of South and Southeast Asian funeral recitation Rita Langer; 3. Weaving life out of death: the craft of the rag robe in Cambodian ritual technology Erik W. Davis; 4. Corpses and cloth: illustrations of the pasukula ceremony in Thai manuscripts M. L. Pattaratorn Chirapravati; 5. Good death, bad death and ritual restructurings: the New (...)
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  42. José Ignacio Cabezón (2008). Buddhist Narratives of the Great Debates. Argumentation 22 (1):71-92.score: 66.0
    Western scholars have written on the theory of Buddhist argumentation. They have also analyzed examples of arguments found in philosophical and polemical writing. However, little has been written to date about what might have transpired when Buddhists and their opponents met in face-to-face debates in classical India. Drawing on Chinese and Tibetan historical and biographical writings about famous Indian debates, this essay analyzes the structure and conventions of these accounts as a literary form. While it is difficult to assess (...)
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  43. Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.score: 64.0
    This paper interprets Buddhist meditation from perspectives of Western psychology and explores the common grounds shared by the two disciplines. Cognitive operations in Buddhist meditation are mainly characterized by mindfulness and concentration in relation to attention. Mindfulness in particular plays a pivotal role in regulating attention. My study based on Buddhist literature corroborates significant correspondence between mindfulness and metacognition as propounded by some psychologists. In vipassan? meditation, mindfulness regulates attention in such a way that attention is (...)
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  44. Edel Maex (2011). The Buddhist Roots of Mindfulness Training: A Practitioners View. Contemporary Buddhism 12 (1):165--175.score: 64.0
    Jon Kabat-Zinn's Full Catastrophe Living skilfully succeeded in translating traditional Buddhist concepts in modern everyday language so as to make them accessible to the West. It was a stroke of genius to take mindfulness training out of the Buddhist context, but the risk might be that, instead of opening a door to the Dharma (the Buddhist teaching), it might also close a door leading to the vast richness of that context full of valuable insights and practices. This (...)
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  45. Pascale Hugon (forthcoming). Text Re-Use in Early Tibetan Epistemological Treatises. Journal of Indian Philosophy:1-39.score: 62.0
    This paper examines the modalities and mechanism of text-use pertaining to Indian and Tibetan material in a selection of Tibetan Buddhist epistemological treatises written between the eleventh and the thirteenth century. It pays special attention to a remarkable feature of this corpus: the phenomenon of “repeat,” that is, the unacknowledged integration of earlier material by an author within his own composition. This feature reveals an intellectual continuity in the tradition, and is found even for authors who claim a rupture (...)
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  46. Angie Danyluk (2003). To Be or Not to Be: Buddhist Selves in Toronto. Contemporary Buddhism 4 (2):127-141.score: 60.0
    Buddhist identity: a Buddhist by any other name? When we talk about a ?Buddhist? or ?Buddhists? in Canada and the United States, what exactly is our referent?a label or category, an identity, or perhaps something more? Is the term ?Buddhist? signifying a reified object (or subject?), one that subsumes all sorts of practices, beliefs, philosophies, and preconceptions under its umbrella? Or can the term be used to signify choice, personal commitment, motivation, partiality, and perhaps even struggle? (...)
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  47. Aristotle Dy (2012). Chinese Buddhism and Ethnic Identity in Catholic Philippines. Contemporary Buddhism 13 (2):241-262.score: 60.0
    In the waning years of Spanish colonization in the Philippines, the ethnic Chinese there began gathering in private homes to carry out devotions to the bodhisattva Guanyin. These seeds of Chinese Buddhism in the Philippines bore fruit as temples began to be built during the American colonial period, and peaked in the decades following the Second World War. Based on fieldwork and the review of available literature, this article traces the development of Chinese Buddhism in the Philippines up to (...)
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  48. Tilman Frasch (2013). Buddhist Councils in a Time of Transition: Globalism, Modernity and the Preservation of Textual Traditions. Contemporary Buddhism 14 (1):38-51.score: 60.0
    This article looks at what is genuinely new in the Buddhist transnationalism of the modern period. It examines the history of Buddhist councils and synods from the early gatherings after the demise of the Buddha to the Buddhist World Council in the twentieth century. These often international events followed a role-model, defined by the first three councils, of creating and handing down an authoritative version of the Buddha's teachings (dhamma) while they could also lead to a ?purification? (...)
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  49. Jay L. Garfield (2006). Why Did Bodhidharma Go to the East? Buddhism's Struggle with the Mind in the World. Sophia 45 (2):61-80.score: 58.0
    This question—why did Bodhidharma come from the West?— is ubiquitous in Chinese Ch’an Buddhist literature. Though some see it as an arbitrary question intended merely as an opener to obscure puzzles, I think it represents a genuine intellectual puzzle: Why did Bodhidharma come from theWest—that is, fromIndia? Why couldn’tChina with its rich literary and philosophical tradition have given rise to Buddhism? We will approach that question, but I prefer to do so backwards. I want to ask instead, “why (...)
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  50. Jan Westerhoff (2010). The Dispeller of Disputes: Nagarjuna's Vigrahavyavartani. OUP USA.score: 57.0
    Nagarjuna's Vigrahavyavartani is an essential work of Madhyamaka Buddhist philosophical literature. Written in an accessible question-and-answer style, it contains Nagarjuna's replies to criticisms of his philosophy of the "Middle Way." The Vigrahavyavartani has been widely cited both in canonical literature and in recent scholarship; it has remained a central text in India, Tibet, China, and Japan, and has attracted the interest of greater and greater numbers of Western readers. -/- In The Dispeller of Disputes, Jan Westerhoff offers (...)
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