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.score: 360.0
     
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  2. 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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  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.score: 300.0
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  4. V. V. S. Saibaba (2003). Facets of Buddhist Philosophy: Theravada and Mahayana. Dept. Of Philosophy & Religious Studies, Andhra Univ..score: 264.0
     
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  5. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge.score: 245.3
    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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  6. Hải Quang (2000). Philosophical Conversations with Buddhist Followers. Dharma Flower Publication.score: 225.0
     
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  7. Pabitrakumar Roy (2011). Mapping the Bodhicaryāvatāra: Essays on Mahāyāna Ethics. Indian Institute of Advanced Study.score: 225.0
     
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  8. Junjirō Takakusu (1956/1973). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.score: 219.0
     
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  9. Zhenji Zhang (1972). The Buddhist Teaching of Totality. London,Allen & Unwin.score: 219.0
     
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  10. Marcus Boon (2010). In Praise of Copying. Harvard University Press.score: 180.0
    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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  11. David Burton (1999). Emptiness Appraised: A Critical Study of Nāgārjuna's Philosophy. Curzon.score: 174.0
    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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  12. Shin'ichi Yoshinaga (2013). Three Boys on a Great Vehicle: 'Mahayana Buddhism' and a Trans-National Network. Contemporary Buddhism 14 (1):52-65.score: 174.0
    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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  13. Charles Wei-hsun Fu (1973). Morality or Beyond: The Neo-Confucian Confrontation with Mahāyāna Buddhism. Philosophy East and West 23 (3):375-396.score: 168.0
    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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  14. Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.score: 165.0
    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. Donna M. Giancola, Buddhist Doctrines of Identity and Impermanence in the Western Mind.score: 153.3
    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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  16. Gerald Dōkō Virtbauer (2010). Dimensions of Intersubjectivity in Mahayana-Buddhism and Relational Psychoanalysis. Contemporary Buddhism 11 (1):85-102.score: 152.0
    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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  17. John J. Makransky (2000). Mahāyāna Buddhist Ritual and Ethical Activity in the World. Buddhist-Christian Studies 20 (1):54-59.score: 146.0
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  18. 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: 146.0
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  19. 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: 146.0
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  20. 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: 146.0
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  21. Michio T. Shinozaki (2001). Peace and Nonviolence From a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought. Buddhist-Christian Studies 21 (1):13-30.score: 146.0
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  22. 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: 140.0
  23. Yoshifumi Ueda (1964). The World and the Individual in Mahāyāna Buddhist Philosophy. Philosophy East and West 14 (2):157-166.score: 140.0
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  24. Hideo Kishimoto (1954). Mahāyāna Buddhism and Japanese Thought. Philosophy East and West 4 (3):215-223.score: 140.0
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  25. Jay McDaniel & John B. Cobb Jr (1975). Introduction: Conference on "Mahāyāna Buddhism and Whitehead". Philosophy East and West 25 (4):393-405.score: 140.0
  26. William Montgomery McGovern (1919). Notes on Mahayana Buddhism. The Monist 29 (3):238-258.score: 140.0
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  27. Marjorie C. Miller (1976). The Concept of Identity in Justus Buchler and Mahayana Buddhism. International Philosophical Quarterly 16 (1):87-107.score: 140.0
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  28. Daisetz Teitaro Suzuki (1914). The Development of Mahayana Buddhism. The Monist 24 (4):565-581.score: 140.0
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  29. Daniel Vokey (1999). Macintrye, Moral Value, and Mahayana Buddhism: Embracing the Unthinkable in Moral Education. Educational Theory 49 (1):91-106.score: 140.0
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  30. Thom Brooks (forthcoming). Better Luck Next Time: A Comparative Analysis of Socrates and Mahayana Buddhism on Reincarnation. Journal of Indian Philosophy.score: 140.0
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  31. 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: 140.0
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  32. Marjorie Suchocki (1974). Conference on Mahayana Buddhism and Whitehead. Process Studies 4 (4):305-307.score: 140.0
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  33. P. J. H. (1970). Outlines of Mahayana Buddhism. Review of Metaphysics 23 (4):749-749.score: 140.0
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  34. Shizuka Sasaki (1999). The Mahaparinirvana Sūtra and the Origins of Mahāyāna Buddhism. Japanese Journal of Religious Studies 26:1-2.score: 140.0
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  35. Teitaro Suzuki (1900). Açvaghosha, the First Advocate of the Mahâyâna Buddhism. The Monist 10 (2):216-245.score: 140.0
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  36. Ryusei Takeda (1994). Mahayana Buddhism and Whitehead's Philosophy. Process Studies 23 (2):72-86.score: 140.0
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  37. Christopher Ives (2008). Emptiness in Mahayana Buddhism. In Andrew Eshleman (ed.), Readings in Philosophy of Religion: East Meets West. Blackwell Pub.. 52.score: 140.0
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  38. Daigan Matsunaga & Alicia Matsunaga (forthcoming). The Concept of Upāya (万 便) in Mahāyāna Buddhist Philosophy. Japanese Journal of Religious Studies.score: 140.0
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  39. 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: 140.0
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  40. E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..score: 138.0
    The understanding of this spiritual movement is an important key to the understanding of the contemporary Japanese state of mind, and The Buddhist Sects of ...
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  41. 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: 126.0
    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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  42. 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: 126.0
    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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  43. Cyrus Panjvani (2013). Buddhism: A Philosophical Approach. Broadview Press.score: 126.0
    This book philosophically introduces the basic truths, doctrines, and principles of Buddhism. Its goal is to explain the teachings of the Buddha and of Buddhism clearly and consistently. Though the book treads beyond the Buddha's life, into the Abhidharma and Mahayana traditions, it remains throughout a philosophical discussion and elaboration of the Buddha's thought. It is meant to be an accessible guide for those who have no background in Buddhism, and to be beneficial to the (...)
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  44. 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: 120.0
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  45. 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: 120.0
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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: 120.0
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  47. Juan Arnau (2007). Lenguaje y silencio en las tradiciones budistas. 'Ilu. Revista de Ciencias de Las Religiones 14:85-105.score: 113.0
    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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  48. Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.score: 98.0
    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 of mind and (...)
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  49. Mario D'Amato (2013). Buddhist Fictionalism. Sophia 52 (3):409-424.score: 96.7
    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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  50. William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.score: 92.0
    This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the ...
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