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    Yael Bentor (1995). On the Indian Origins of the Tibetan Practice of Depositing Relics and Dhâran. Îs in Stûpas and Images. Journal of the American Oriental Society 115 (2):248-261.
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    Yael Bentor (1995). On the Symbolism of the Mirror in Indo-Tibetan Consecration Rituals. Journal of Indian Philosophy 23 (1):57-71.
    The Mahāyāna ideal isaprati $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s} \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t} $$ hā-nirvā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ a — liberation with a basis in neithersa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} $$ sāra nornirvā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ a, that is to say, neither in the conventional world nor in the true nature of all things (Nagao 1981). Through the consecration proceedings ayidam, Buddha, or Bodhisattva is established insa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} $$ sāra. Through the employment of the mirror in the consecration ritual, thatyidam, Buddha, or Bodhisattva participates in the actual nature of all things as (...)
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  3. Yael Bentor (1995). On the Indian Origins of the Tibetan Practice of Depositing Relics and Dh'raṇîs in Stûpas and ImagesOn the Indian Origins of the Tibetan Practice of Depositing Relics and Dharanis in Stupas and Images. Journal of the American Oriental Society 115 (2):248.
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  4. H. G. & Yael Bentor (2002). Consecration of Images and Stupas in Indo-Tibetan Tantric Buddhism. Journal of the American Oriental Society 122 (1):183.
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