Search results for 'Mahayana Buddhism' (try it on Scholar)

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  1. Mahayana Buddhism (1993). 1 the List of the Asamskrta-Dharma According to Asanga. In Alex Wayman & Rāma Karaṇa Śarmā (eds.), Researches in Indian and Buddhist Philosophy: Essays in Honour of Professor Alex Wayman. Motilal Banarsidass Publishers. 1.score: 300.0
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  2. Mahayana Buddhism (2003). Yong-Kil Cho. In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research. 67.score: 300.0
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  3. Alfonso Verdú (1974). Dialectical Aspects in Buddhist Thought: Studies in Sino-Japanese Mahāyāna Idealism. Sole Distributors in Usa & Canada, Paragon Book Gallery.score: 132.0
     
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  4. Shin'ichi Yoshinaga (2013). Three Boys on a Great Vehicle: 'Mahayana Buddhism' and a Trans-National Network. Contemporary Buddhism 14 (1):52-65.score: 126.0
    From 1915?1916 there was in Kyoto a trans-national group of Buddhists named the Mahayana Association, which published an English Buddhist periodical, Mahayanist. Two members of the Mahayana Association, William Montgomery McGovern and M. T. Kirby, were among the earliest cases of Westerners ordained in the tradition of Mahayana Buddhism in Japan. Kirby explored the temples of J?do Shinsh? and the monastic life of Rinzai Zen and Theravada Buddhism in search of salvation. McGovern, on the other (...)
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  5. Charles Wei-hsun Fu (1973). Morality or Beyond: The Neo-Confucian Confrontation with Mahāyāna Buddhism. Philosophy East and West 23 (3):375-396.score: 120.0
    In his critical examination of the most interesting and significant case, As the title shows, Of ideological 'love and hate' in the whole history of chinese philosophy and religion, The author first points out the mahayana influences on the formation of neo-Confucian philosophy. He then shows the neo-Confucian vehement attacks upon mahayana buddhism, Based on the three confucian principles inseparable and complementary to one another. After a philosophical clarification of mahayana thought against the neo-Confucian attacks, He (...)
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  6. Gerald Dōkō Virtbauer (2010). Dimensions of Intersubjectivity in Mahayana-Buddhism and Relational Psychoanalysis. Contemporary Buddhism 11 (1):85-102.score: 102.0
    Buddhism has become one of the main dialogue partners for different psychotherapeutic approaches. As a psychological ethical system, it offers structural elements that are compatible with psychotherapeutic theory and practice. A main concept in Mah?y?na-Buddhism and postmodern psychoanalysis is intersubjectivity. In relational psychoanalysis the individual is analysed within a matrix of relationships that turn out to be the central power in her/his psychological development. By realising why one has become the present individual and how personal development is connected (...)
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  7. John J. Makransky (2000). Mahāyāna Buddhist Ritual and Ethical Activity in the World. Buddhist-Christian Studies 20 (1):54-59.score: 96.0
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  8. Ryojun Mitomo (1991). The Ethics of Mahayana Buddhism in the Bodhicaryavatara. In. In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. 15--26.score: 96.0
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  9. Yong-Kil Cho (2003). Early Buddhism and the Essence of Mahayana Buddhism. In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research. 67.score: 96.0
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  10. Charles Wei-Hsun Fu & 傅偉勳 (1991). From Paramartha-Satya to Samvrti-Satya: An Attempt at Constructive Modernization of (Mahayana) Buddhist Ethics. In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press.score: 96.0
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  11. Michio T. Shinozaki (2001). Peace and Nonviolence From a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought. Buddhist-Christian Studies 21 (1):13-30.score: 96.0
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  12. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge.score: 96.0
    Buddhism enthusiasts that the tathAgatagarbha sources were themselves aware of the criticism that they simply taught an Atman in the same way that non- Buddhists did, and they rejected this accusation and defended themselves against the ...
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  13. Masao Abe (1975). Mahāyāna Buddhism and Whitehead: A View by a Lay Student of Whitehead's Philosophy. Philosophy East and West 25 (4):415-428.score: 90.0
  14. Yoshifumi Ueda (1964). The World and the Individual in Mahāyāna Buddhist Philosophy. Philosophy East and West 14 (2):157-166.score: 90.0
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  15. Hideo Kishimoto (1954). Mahāyāna Buddhism and Japanese Thought. Philosophy East and West 4 (3):215-223.score: 90.0
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  16. Jay McDaniel & John B. Cobb Jr (1975). Introduction: Conference on "Mahāyāna Buddhism and Whitehead". Philosophy East and West 25 (4):393-405.score: 90.0
  17. Susanne Mrozik (2004). Cooking Living Beings: The Transformative Effects of Encounters with Bodhisattva Bodies. Journal of Religious Ethics 32 (1):175 - 194.score: 90.0
    Bodies play important and diverse roles in Buddhist ethics. Drawing upon an Indian Mahāyāna Buddhist compendium of bodhisattva practice, this paper explores the role bodhisattva bodies play in the ethical development of other living beings. Bodhisattvas adopt certain disciplinary practices in order to produce bodies whose very sight, sound, touch, and even taste transform living beings in physical and moral ways. The compendium uses a common South Asian and Buddhist metaphor to describe a bodhisattva's physical and moral impact on others. (...)
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  18. William Montgomery McGovern (1919). Notes on Mahayana Buddhism. The Monist 29 (3):238-258.score: 90.0
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  19. Marjorie C. Miller (1976). The Concept of Identity in Justus Buchler and Mahayana Buddhism. International Philosophical Quarterly 16 (1):87-107.score: 90.0
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  20. Daisetz Teitaro Suzuki (1914). The Development of Mahayana Buddhism. The Monist 24 (4):565-581.score: 90.0
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  21. Daniel Vokey (1999). Macintrye, Moral Value, and Mahayana Buddhism: Embracing the Unthinkable in Moral Education. Educational Theory 49 (1):91-106.score: 90.0
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  22. Thom Brooks (forthcoming). Better Luck Next Time: A Comparative Analysis of Socrates and Mahayana Buddhism on Reincarnation. Journal of Indian Philosophy.score: 90.0
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  23. Glyn Richards (1980). Michael Pye. Skilful Means: A Concept in Mahāyāna Buddhism. Pp. 211. (London: Duckworth, 1978.) £24. [REVIEW] Religious Studies 16 (2):245.score: 90.0
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  24. Marjorie Suchocki (1974). Conference on Mahayana Buddhism and Whitehead. Process Studies 4 (4):305-307.score: 90.0
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  25. Juan Arnau (2007). Lenguaje y silencio en las tradiciones budistas. 'Ilu. Revista de Ciencias de Las Religiones 14:85-105.score: 90.0
    The article analyzes the figure of Indian philosopher Vasubandhu (ca. S. IV), one of the most important representative of the vijñānavāda school of mahāyāna Buddhism. After a brief account on the legendary biography of Vasubandhu and other members of his school, the article focuses on the understanding of two of his seminal works: Trimśikā and Trisvabhāvakārikā through the concepts of vijñāna (showing the different meanings of this widely used concept in Buddhist thought), ālayavijñāna (store consciousness), vāsanā (mental trace), parikalpa (...)
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  26. P. J. H. (1970). Outlines of Mahayana Buddhism. Review of Metaphysics 23 (4):749-749.score: 90.0
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  27. Shizuka Sasaki (1999). The Mahaparinirvana Sūtra and the Origins of Mahāyāna Buddhism. Japanese Journal of Religious Studies 26:1-2.score: 90.0
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  28. Teitaro Suzuki (1900). Açvaghosha, the First Advocate of the Mahâyâna Buddhism. The Monist 10 (2):216-245.score: 90.0
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  29. Ryusei Takeda (1994). Mahayana Buddhism and Whitehead's Philosophy. Process Studies 23 (2):72-86.score: 90.0
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  30. Christopher Ives (2008). Emptiness in Mahayana Buddhism. In Andrew Eshleman (ed.), Readings in Philosophy of Religion: East Meets West. Blackwell Pub.. 52.score: 90.0
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  31. Daigan Matsunaga & Alicia Matsunaga (forthcoming). The Concept of Upāya (万 便) in Mahāyāna Buddhist Philosophy. Japanese Journal of Religious Studies.score: 90.0
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  32. Ueda Yoshifumi (1968). The Status of the Individual in Mahayana Buddhist Philosophy. In Charles Alexander Moore (ed.), The Status of the Individual in East and West. Honolulu, University of Hawaii Press. 77--89.score: 90.0
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  33. V. V. S. Saibaba (2003). Facets of Buddhist Philosophy: Theravada and Mahayana. Dept. Of Philosophy & Religious Studies, Andhra Univ..score: 84.0
     
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  34. Karel Werner (2004). On the Nature and Message of the Lotus Stra in the Light of Early Buddhism and Buddhist Scholarship (Towards the Beginnings of Mahāyāna). Asian Philosophy 14 (3):209 – 221.score: 78.0
    The aim of this paper is to compare the contents of the Lotus Stra and the style of presentation of its message with the thrust of the Buddha's teachings as they are preserved in the early Buddhist sources, particularly the Sutta Piaka of the Pāli Canon, and also in the Pāli commentarial literature. In the process it attempts to identify in the early sources the precedents of some of the bold statements in the Lotus Stra which appear as complete innovations, (...)
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  35. Karel Werner (2004). On the Nature and Message of the Lotus Sūtra in the Light of Early Buddhism and Buddhist Scholarship (Towards the Beginnings of Mahāyāna). Asian Philosophy 14 (3):209-221.score: 78.0
    The aim of this paper is to compare the contents of the Lotus S?tra and the style of presentation of its message with the thrust of the Buddha's teachings as they are preserved in the early Buddhist sources, particularly the Sutta Pi aka of the P?li Canon, and also in the P?li commentarial literature. In the process it attempts to identify in the early sources the precedents of some of the bold statements in the Lotus S?tra which appear as complete (...)
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  36. Ronald M. Davidson (2009). Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī. [REVIEW] Journal of Indian Philosophy 37 (2):97-147.score: 78.0
    The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic and (...)
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  37. Edward Conze (1983). Buddhist Thought in India: Three Phases of Buddhist Philosophy. Allen & Unwin.score: 78.0
  38. Edward Conze (1962). Buddhist Thought in India. London, Allen & Unwin.score: 78.0
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  39. Hải Quang (2000). Philosophical Conversations with Buddhist Followers. Dharma Flower Publication.score: 78.0
     
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  40. Pabitrakumar Roy (2011). Mapping the Bodhicaryāvatāra: Essays on Mahāyāna Ethics. Indian Institute of Advanced Study.score: 78.0
     
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  41. Junjirō Takakusu (1956/1973). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.score: 78.0
     
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  42. Zhenji Zhang (1972). The Buddhist Teaching of Totality. London,Allen & Unwin.score: 78.0
     
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  43. Whalen Lai (1977). Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna Understanding of Pratitya-Samutpāda. Philosophy East and West 27 (3):241-264.score: 72.0
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  44. David C. Yu (1974). Skill-in-Means and the Buddhism of Tao-Sheng: A Study of a Chinese Reaction to Mahāyāna of the Fifth Century. Philosophy East and West 24 (4):413-427.score: 72.0
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  45. Juan Arnau (2011). ¿Qué fue el budismo mahāyāna? 'Ilu. Revista de Ciencias de Las Religiones 16:33-46.score: 72.0
    Aprincipios de nuestra era se inicia en el budismo indio un nuevo género literario dentro de la propia comunidad monástica. Esta nueva literatura, que se reivindica como buddhavacana («palabra de Buda»), se produce en minorías desperdigadas a lo largo de la geografía india y en un contexto monástico y se denomina a sí misma mahāyāna. En ella se resalta la figura del bodhisattva como ideal supremo. En el siglo II o III, Nāgārjuna equipara saṁsāra y nirvana, elevando esta literatura, mayoritariamente (...)
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  46. N. H. Samtani (1992). Mahayana Elements in Thai Buddhism. In Gustav Roth & H. S. Prasad (eds.), Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth. Sri Satguru Publications. 20--267.score: 72.0
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  47. David Burton (1999). Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy. Curzon.score: 60.0
    Emptiness means that all entities are empty of, or lack, inherent existence - entities have a merely conceptual, constructed existence. Though Nagarjuna advocates the Middle Way, his philosophy of emptiness nevertheless entails nihilism, and his critiques of the Nyaya theory of knowledge are shown to be unconvincing.
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  48. Susanne Mrozik (2007). Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics. Oxford University Press.score: 60.0
    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 development as a (...)
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  49. Krishna Del Toso (2011). Il Madhyamakārthasaṃgraha di Bhāviveka: Introduzione, Edizione Del Testo Tibetano E Traduzione Annotata. Esercizi Filosofici 6 (2):369-387.score: 60.0
    Edition of the Tibetan text of the Madhyamakārthasaṃgraha attributed to Bhāviveka (based on the Co-ne, sDe-dge, dGa’-ldan and sNar-thaṅ versions), along with an Italian translation and an introductory philosophical study.
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  50. Mario D'Amato (2013). Buddhist Fictionalism. Sophia 52 (3):409-424.score: 60.0
    Questions regarding what exists are central to various forms of Buddhist philosophy, as they are to many traditions of philosophy. Interestingly, there is perhaps a clearer consensus in Buddhist thought regarding what does not exist than there may be regarding precisely what does exist, at least insofar as the doctrine of anātman (no self, absence of self) is taken to be a fundamental Buddhist doctrine. It may be noted that many forms of Mahāyāna Buddhist philosophy in particular are considered to (...)
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