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

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  1. Minoru Kiyota (1983/1982). Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (an Exposition Based Upon the Mah⁻Avairocana-S⁻Utra, Bodhicitta-Ś⁻Astra and Sokushin-J⁻Obutsu-Gi). South Asian Area Center, University of Wisconsin-Madison.
     
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  2.  14
    Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  3. Suniti Kumar Pathak, Ramaranjan Mukherji & Buddhadev Bhattacharya (eds.) (2009). Dimensions of Buddhism and Jainism: Professor Suniti Kumar Pathak Felicitation Volume. Sanskrit Book Depot.
     
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  4. Dpal-Khaṅ Ṅag-Dbaṅ-Chos-Kyi-Rgya-Mtsho (2011). Dus Gsum Gyi Rgyal Ba Sras Daṅ Bcas Paʼi Bstan Pa Mthaʼ Dag Daṅ Khyad Par Rdo Rje ʼchan Karma-Paʼi Dgoṅs Pa Gsal Bar Byed Paʼi Bstan Bcos Thar Paʼi Lam Chen Bgrod Paʼi Śiṅ Rta Źes Bya Ba Bźugs So. [REVIEW] Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.
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  5. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
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  6.  5
    Elias Capriles (2008). Hegel's Inversion of the Tantric Buddhist, Bönpo and Stoic View of History. Proceedings of the Xxii World Congress of Philosophy 8:39-45.
    Hegel inverted the Tantric Buddhist, Bönpo and Stoic view of human spiritual and social evolution by presenting it as a progressive perfecting rather than as a progressive degeneration impelled by the gradual development of the basic human delusion called avidya (unawareness). Since he cancelled the crucial map /territory distinction, he had to explain change in nature as the negation of the immediately preceding state, and since he wanted spiritual and social evolution to be a process of perfecting, he had (...)
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  7. Christian K. Wedemeyer (2014). Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions. Cup.
    _Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through (...)
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  8.  23
    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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  9.  8
    Jeffrey Hopkins (1990). Tantric Buddhism, Degeneration or Enhancement: The Viewpoint of a Tibetan Tradition. Buddhist-Christian Studies 10:87-96.
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  10.  6
    Ann Gleig (2013). From Theravada to Tantra: The Making of an American Tantric Buddhism? Contemporary Buddhism 14 (2):221-238.
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  11.  1
    Christian K. Wedemeyer (2012). Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions. Columbia University Press.
    Innovative readings of the "Guhyasamaja Tantra" underscore the text's overriding concern with purity, pollution, and transcendent insight and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a ...
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  12.  3
    Emily McRae (2015). Metabolizing Anger: A Tantric Buddhist Solution to the Problem of Moral Anger. Philosophy East and West 65 (2):466-484.
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  13. Saso Michael (1987). Kuden: The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 1412:3.
     
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  14.  2
    Michael Saso (1987). " Kuden": The Oral Hermeneutics of Tendai Tantric Buddhism. Japanese Journal of Religious Studies 14 (2/3):235-246.
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  15.  8
    E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..
    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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  16.  4
    Rita M. Gross (2005). Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual (Review). Buddhist-Christian Studies 25 (1):174-176.
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  17.  72
    William Edelglass & Jay L. Garfield (eds.) (2009). Buddhist Philosophy: Essential Readings. Oxford University Press.
    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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  18.  56
    Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.
    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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  19.  1
    Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.
    This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While (...)
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  20.  81
    Robert G. Morrison (1997). Nietzsche and Buddhism: A Study in Nihilism and Ironic Affinities. Oxford University Press.
    Morrison offers an illuminating study of two linked traditions that have figured prominently in twentieth-century thought: Buddhism and the philosophy of Nietzsche. Nietzsche admired Buddhism, but saw it as a dangerously nihilistic religion; he forged his own affirmative philosophy in reaction against the nihilism that he feared would overwhelm Europe. Morrison shows that Nietzsche's influential view of Buddhism was mistaken, and that far from being nihilistic, it has notable and perhaps surprising affinities with Nietzsche's own project of (...)
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  21. Sallie B. King (2005). Being Benevolence: The Social Ethics of Engaged Buddhism. University of Hawaiì Press.
    Building from tradition -- Engaged Buddhist ethical theory -- Individual and society -- Human rights -- Nonviolence and its limits -- Justice/reconciliation.
     
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  22. Jay Garfield & William Edelgass (eds.) (2009). Buddhist Philosophy: Essential Readings. OUP Usa.
    The Buddhist philosophical tradition is vast, internally diverse, and comprises texts written in a variety of canonical languages. It is hence often difficult for those with training in Western philosophy who wish to approach this tradition for the first time to know where to start, and difficult for those who wish to introduce and teach courses in Buddhist philosophy to find suitable textbooks that adequately represent the diversity of the tradition, expose students to important primary texts in reliable translations, that (...)
     
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  23.  48
    David Webster (2005). The Philosophy of Desire in the Buddhist Pali Canon. Routledgecurzon.
    David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi (view or opinion) is also provided, exploring the way in (...)
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  24.  50
    H. Saddhatissa (1997). Buddhist Ethics. Wisdom.
    Analyzes, examines, and explains ethical concepts from a primarily Buddhist point of view.
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  25.  26
    Masao Abe (1995). Buddhism and Interfaith Dialogue: Part One of a Two-Volume Sequel to Zen and Western Thought. University of Hawaiʻi Press.
    1 Buddhist-Christian Dialogue: Its Significance and Future Task1 The contemporary world is rapidly shrinking due to the remarkable advancement of science ...
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  26.  12
    Blo-bzaṅ-dkon-mchog, Daniel Cozort & Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets. Snow Lion Pubns.
    Skims the cream of Jamyang Shayba's intellect, providing a rare opportunity to sharpen our intellect and expand our view of Buddhist thought.
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  27.  18
    Winston L. King (2001). In the Hope of Nibb⁻Ana: The Ethics of Therav⁻Ada Buddhism. Pariyatti Press.
    CHAPTER I THE FRAMEWORK OF SELF-PERFECTION 1. Buddhism and Ethics Anyone who has read even a very little in the early Buddhist Scriptures is aware that from ...
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  28.  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 the (...)
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  29.  9
    Michael Roach (2003). The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga. Doubleday.
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...)
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  30.  4
    Lalan Prasad Singh (2010). Buddhist Tantra: A Philosophical Reflection and Religious Investigation. Concept Pub. Co..
    ... Introduction to Buddhist Tantra Tantra forms the esoteric basis of all major religions. It stands for the awakening of dormant divinity. It is a mystic technique to invoke the spirituality of man and woman.
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  31. Ringu Tulku (2006). The Ri-Me Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Distributed in the United States by Random House.
    This compelling study of the Ri-me movement and of the major Buddhist lineages of Tibet is comprehensive and accessible. It includes an introduction to the history and philosophy of the Ri-me movement; a biography of the movement's leader, the meditation master and philosopher known as Jamgon Kongtrul the Great; helpful summaries of the eight lineages' practice-and-study systems, which point out the different emphases of the schools; an explanation of the most hotly disputed concepts; and an overview of the old and (...)
     
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  32. Xingyun (1998). Being Good: Buddhist Ethics for Everyday Life. Weatherhill.
    The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control of (...)
     
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  33. Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.) (2009). Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
     
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  34. Kōgen Mizuno (1996). Essentials of Buddhism: Basic Terminology and Concepts of Buddhist Philosophy and Practice. Kōsei Pub..
     
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  35. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
     
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  36. 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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  37.  5
    Junjirō Takakusu (1956/1973). The Essentials of Buddhist Philosophy. Westport, Conn.,Greenwood Press.
  38.  11
    Arthur Berriedale Keith (1923/1974). Buddhist Philosophy in India and Ceylon. Gordon Press.
    Asl. Atthasalinl of Buddhaghosa, ed. PTS. 1897. BB. Bibliotheca Buddhica, Petrograd. BC. Buddhacarita, ed. Cowell, Oxford, 1893. BCA. ...
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  39. N. K. Bhagwat (2006). Buddhist Philosophy of the Theravāda. Bharatiya Kala Prakashan.
  40. Ashok Kumar Chatterjee (1975). Facets of Buddhist Thought. Sanskrit College.
     
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  41. Mangala R. Chinchore (1995). Aniccatā/Anityatā, an Analysis of Buddhist Opposition to Permanence/Stability and Alternative Foundation of Ontology and/or Anthropology. Sri Satguru Publications.
     
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  42. Mangala R. Chinchore (1996). Santāna and Santānāntara: An Analysis of the Buddhist Perspective Concerning Continuity, Transformation, and Transcedence and the Basis of an Alternative Philosophy Psychology. Sri Satguru Publications.
     
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  43. Peter Della Santina (1997). The Tree of Enlightenment: An Introduction to the Major Traditions of Buddhism. Singapore Buddhist Mediation Centre.
     
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  44. der Kuijp & J. W. (1983). Contributions to the Development of Tibetan Buddhist Epistemology: From the Eleventh to the Thirteenth Century. F. Steiner.
     
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  45. Douglas A. Fox (1973). The Vagrant Lotus: An Introduction to Buddhist Philosophy. Philadelphia,Westminster Press.
     
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  46. Indu Mala Ghosh (1988). Ahiṁsā, Buddhist and Gandhian. Balaji Enterprises.
     
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  47.  10
    Kenneth K. Inada & Nolan Pliny Jacobson (eds.) (1984). Buddhism and American Thinkers. State University of New York Press.
    Prefatory Remarks to Charles Hartshorne's Essay The leading process philosopher of out time intimately divulges his own awakening to the fundamentals of ...
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  48. ĒḌīPī Kalansūriya (1987). A Philosophical Analysis of Buddhist Notions: The Buddha and Wittgenstein. Sri Satguru Publications.
     
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  49.  4
    Nathan Katz (ed.) (1981). Buddhist and Western Philosophy. Sterling.
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  50.  16
    William Montgomery McGovern (1923/1977). A Manual of Buddhist Philosophy. Chinese Materials Center.
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