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

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  1. Alfonso Verdú (1974). Dialectical Aspects in Buddhist Thought: Studies in Sino-Japanese Mahāyāna Idealism. Sole Distributors in Usa & Canada, Paragon Book Gallery.
     
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  2.  10
    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.
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  3. 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.
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  4. V. V. S. Saibaba (2003). Facets of Buddhist Philosophy: Theravada and Mahayana. Dept. Of Philosophy & Religious Studies, Andhra Univ..
     
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  5. Hải Quang (2000). Philosophical Conversations with Buddhist Followers. Dharma Flower Publication.
     
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  6. Pabitrakumar Roy (2011). Mapping the Bodhicaryāvatāra: Essays on Mahāyāna Ethics. Indian Institute of Advanced Study.
     
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  7.  7
    Junjirō Takakusu (1956). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.
  8. Zhenji Zhang (1972). The Buddhist Teaching of Totality. London,Allen & Unwin.
     
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  9.  5
    Marcus Boon (2010). In Praise of Copying. Harvard University Press.
    What is a copy? -- Copia, or, The abundant style -- Copying as transformation -- Copying and deception -- Montage -- The mass production of copies -- Copying as appropriation.
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  10.  4
    Shin'ichi Yoshinaga (2013). Three Boys on a Great Vehicle: 'Mahayana Buddhism' and a Trans-National Network. Contemporary Buddhism 14 (1):52-65.
    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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  11.  54
    David Burton (1999). Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy. Curzon.
    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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  12.  18
    Charles Wei-hsun Fu (1973). Morality or Beyond: The Neo-Confucian Confrontation with Mahāyāna Buddhism. Philosophy East and West 23 (3):375-396.
    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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  13. Douglas Osto (2011). Power, Wealth and Women in Indian Mahayana Buddhism: The Gandavyuha-Sutra. Routledge.
    This book examines the concepts of power, wealth and women in the important Mahayana Buddhist scripture known as the Gandavyuha-sutra, and relates these to the text’s social context in ancient Indian during the Buddhist Middle Period. Employing contemporary textual theory, worldview analysis and structural narrative theory, the author puts forward a new approach to the study of Mahayana Buddhist sources, the ‘systems approach’, by which literature is viewed as embedded in a social system. Consequently, he analyses the Gandavyuha (...)
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  14.  7
    Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for (...)
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  15.  16
    Gerald Dōkō Virtbauer (2010). Dimensions of Intersubjectivity in Mahayana-Buddhism and Relational Psychoanalysis. Contemporary Buddhism 11 (1):85-102.
    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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  16.  6
    Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge.
    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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  17.  34
    Donna M. Giancola, Buddhist Doctrines of Identity and Impermanence in the Western Mind.
    In Buddhism the idea of a transcendental or eternal self is denied as non-substantial and impermanent: a non-verifiable metaphysical entity that leads to grasping, craving and suffering. Buddhism posits that things continually change, are continually reducible and recyclable, and that no inherent existence or metaphysical “self” exists but rather a series of aggregates give rise to the experience so that consciousness itself is causally conditioned. As applied to the notion of no- self the one who is reborn and (...)
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  18.  11
    Michio T. Shinozaki (2001). Peace and Nonviolence From a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought. Buddhist-Christian Studies 21 (1):13-30.
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  19.  14
    John J. Makransky (2000). Mahāyāna Buddhist Ritual and Ethical Activity in the World. Buddhist-Christian Studies 20 (1):54-59.
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  20. 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.
     
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  21.  5
    Ryojun Mitomo (1991). The Ethics of Mahayana Buddhism in the Bodhicaryavatara. In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press 15--26.
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  22.  2
    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
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  23.  16
    Colette Sciberras (2010). Buddhist Philosophy and the Ideals of Environmentalism. Dissertation, Durham University
    I examine the consistency between contemporary environmentalist ideals and Buddhist philosophy, focusing, first, on the problem of value in nature. I argue that the teachings found in the Pāli canon cannot easily be reconciled with a belief in the intrinsic value of life, whether human or otherwise. This is because all existence is regarded as inherently unsatisfactory, and all beings are seen as impermanent and insubstantial, while the ultimate spiritual goal is often viewed, in early Buddhism, as involving a (...)
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  24. Hideo Kishimoto (1954). Mahāyāna Buddhism and Japanese Thought. Philosophy East and West 4 (3):215-223.
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  25. Paul Williams (1990). Mahāyāna Buddhism: The Doctrinal Foundations. Religious Studies 26 (3):429-431.
     
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  26.  5
    Daniel Vokey (1999). Macintrye, Moral Value, and Mahayana Buddhism: Embracing the Unthinkable in Moral Education. Educational Theory 49 (1):91-106.
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  27. Michael Pye (1980). Skilful Means: A Concept in Mahāyāna Buddhism. Religious Studies 16 (2):245-247.
     
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  28. Thom Brooks (forthcoming). Better Luck Next Time: A Comparative Analysis of Socrates and Mahayana Buddhism on Reincarnation. Journal of Indian Philosophy.
     
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  29.  24
    William Montgomery McGovern (1919). Notes on Mahayana Buddhism. The Monist 29 (3):238-258.
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  30.  5
    D. T. Suzuki & Edward Conze (1969). On Indian Mahayana Buddhism. Philosophy East and West 19 (4):468-469.
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  31.  14
    Teitaro Suzuki (1900). Açvaghosha, the First Advocate of the Mahâyâna Buddhism. The Monist 10 (2):216-245.
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    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.
  33.  13
    Marjorie C. Miller (1976). The Concept of Identity in Justus Buchler and Mahayana Buddhism. International Philosophical Quarterly 16 (1):87-107.
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    Shizuka Sasaki (1999). The Mahaparinirvana Sūtra and the Origins of Mahāyāna Buddhism. Japanese Journal of Religious Studies 26:1-2.
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  35.  12
    Daisetz Teitaro Suzuki (1914). The Development of Mahayana Buddhism. The Monist 24 (4):565-581.
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  36.  7
    P. J. H. (1970). Outlines of Mahayana Buddhism. Review of Metaphysics 23 (4):749-749.
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  37.  5
    Glyn Richards (1980). Michael Pye. Skilful Means: A Concept in Mahāyāna Buddhism. Pp. 211. £24. [REVIEW] Religious Studies 16 (2):245.
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  38.  16
    Yoshifumi Ueda (1964). The World and the Individual in Mahāyāna Buddhist Philosophy. Philosophy East and West 14 (2):157-166.
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  39.  9
    Marjorie Suchocki (1974). Conference on Mahayana Buddhism and Whitehead. Process Studies 4 (4):305-307.
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  40.  2
    J. H. P. (1970). Outlines of Mahayana Buddhism. [REVIEW] Review of Metaphysics 23 (4):749-749.
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  41.  8
    Ryusei Takeda (1994). Mahayana Buddhism and Whitehead's Philosophy. Process Studies 23 (2):72-86.
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  42.  1
    Beatrice Lane Suzuki (1952). Mahayana Buddhism. Philosophy East and West 2 (3):263-264.
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  43.  10
    Jay McDaniel & John B. Cobb Jr (1975). Introduction: Conference on "Mahāyāna Buddhism and Whitehead". Philosophy East and West 25 (4):393-405.
  44. D. Seyfort Ruegg (1977). The Uses of the Four Positions of theCatuskoti and the Problem of the Description of Reality in Mahāyāna Buddhism. Journal of Indian Philosophy 5 (1-2):1-71.
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  45.  1
    Minoru Kiyota (1981). Mahāyāna Buddhist Meditation: Theory and Practice. Philosophy East and West 31 (3):378-380.
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  46.  1
    Jonathan A. Silk (1993). Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts. Philosophy East and West 43 (1):158-158.
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  47. James B. Apple (2014). The Phrase Dharmaparyāyo Hastagato in Mahāyāna Buddhist Literature: Rethinking the Cult of the Book in Middle Period Indian Mahāyāna Buddhism. Journal of the American Oriental Society 134 (1):25.
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  48. Thom Brooks (2002). Who Am I Without You? The Reconciliation of Self with Society in Hegelian and Mahayana Buddhist Thought. Quodlibet 4.
     
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  49. Christopher Ives (2008). Emptiness in Mahayana Buddhism. In Andrew Eshleman (ed.), Readings in Philosophy of Religion: East Meets West. Blackwell Pub. 52.
     
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  50. Daigan Matsunaga & Alicia Matsunaga (1974). The Concept of Upāya in Mahāyāna Buddhist Philosophy. Japanese Journal of Religious Studies 1 (1):51-72.
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