Results for 'Prajna Pani'

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  1.  45
    Reflections on the Existential Philosophy in T.S. Eliot's Poetry.Prajna Pani - 2013 - Cosmos and History 9 (1):301-316.
    Normal 0 false false false EN-US X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} The paper examines a ground that the chosen philosophers share. It will address man’s existential crisis - his confusion and despair over his existence. T. S Eliot believed that his insight could pull humanity out of the despair (...)
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  2.  17
    Mental Imagery as the Adaptationist Views It.John R. Pani - 1995 - Consciousness and Cognition 5 (3):288-326.
    Mental images are one of the more obvious aspects of human conscious experience. Familiar idioms such as “the mind's eye” reflect the high status of the image in metacognition. Theoretically, a defining characteristic of mental images is that they can be analog representations. But this has led to an enduring puzzle in cognitive psychology: How do “mental pictures” fit into a general theory of cognition? Three empirical problems have constituted this puzzle: The incidence of mental images has been unpredictable, innumerable (...)
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  3. Integral Education: Thought and Practice.Raghunath Pani - 1987 - Ashish Pub. House.
     
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  4. Prajna: The Discernment of Direct Awareness Knowningness (Gnosis, Jnana).Rudolph Bauer - 2013 - Transmission 6.
    This paper focuses on Prajna and the discernment of knowningness.
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  5.  21
    Reports of Mental Imagery in Retrieval From Long-Term Memory.William F. Brewer & John R. Pani - 1996 - Consciousness and Cognition 5 (3):265-287.
    Phenomenal reports were obtained immediately after participants retrieved information from long-term memory. Data were gathered for six basic forms of memory and for three forms of memory that asked for declarative information about procedural tasks . The data show consistent reports of mental imagery during retrieval of information from the generic perceptual, recollective, motor—declarative, rote—declarative, and cognitive—declarative categories; much less imagery was reported for the semantic, motor, rote, and cognitive categories. Overall, the data provide support for the theoretical framework outlined (...)
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  6.  12
    The Mathematics of Symmetry Does Not Provide an Appropriate Model for the Human Understanding of Elementary Motions.John R. Pani - 2001 - Behavioral and Brain Sciences 24 (4):696-697.
    Shepard's article presents an impressive application of the mathematics of symmetry to the understanding of motion. However, there are basic psychological phenomena that the model does not handle well. These include the importance of the orientations of rotational motions to salient reference systems for the understanding of the motions. An alternative model of the understanding of rotations is sketched. [Shepard].
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  7.  2
    Prajñā-Pāramitā-Ratna-Guṇa-Saṃcaya-GāthāPrajna-Paramita-Ratna-Guna-Samcaya-Gatha.E. B. & E. Obermiller - 1960 - Journal of the American Oriental Society 80 (4):393.
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  8.  8
    Seng Zhao’s “Prajñā is Without Knowledge”: Collapsing the Two Truths From Critique to Affirmation.Brook Ziporyn - 2019 - Journal of Indian Philosophy 47 (4):831-849.
    This essay explores one of the first distinctively Sinitic reappropriations of Madhyamaka epistemology: Seng Zhao’s essay “Prajñā is Without Knowledge.” Seng Zhao’s work is here read as a deliberate collapse of the traditional Madhyamaka Two Truths into two simultaneous aspects of sagely wisdom, rather than a diachronic means-end relation, arriving at a crypto-Zhuangzian “trivialist” conclusion aimed at undermining epistemological bivalence at its roots. For Seng Zhao, because nothing can be established as true, nothing can be excluded as false. Here the (...)
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  9.  24
    Mario Pani: Le ragioni della storiografia in Grecia e a Roma. Una introduzione . Pp. 154. Bari: Edipuglia, 2001. Paper, €18.08. ISBN: 88-7228-289-. [REVIEW]C. L. H. Barnes - 2003 - The Classical Review 53 (01):257-.
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  10.  13
    Mario Pani: Le ragioni della storiografia in Grecia e a Roma. Una introduzione. Pp. 154. Bari: Edipuglia, 2001. Paper, €18.08. ISBN: 88-7228-289-6. [REVIEW]C. L. H. Barnes - 2003 - The Classical Review 53 (1):257-258.
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  11.  12
    Pani Storia Romana E Storia Moderna. Pp. 166. Bari: Edipuglia, 2005. Paper, €20. ISBN: 88-7228-410-4.Neville Morley - 2006 - The Classical Review 56 (2):439-440.
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  12.  32
    Gandhi's Concept of Action and Identity Politics.Narendar Pani - 2010 - Asian Philosophy 20 (2):175-194.
    The paradox of Gandhi being treated as an ivory-tower idealist despite being one of the most successful political leaders of the twentieth century, can be traced to his using a method to understand social processes that is fundamentally different from the dominant tendency to reduce reality to an underlying system. The fact that his method did not fit into the ideological systems that dominated the twentieth century contributed to it being ignored. This paper seeks to revisit the Gandhian method by (...)
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  13.  14
    How Does Low Level Vision Interact with Knowledge?John R. Pani - 1999 - Behavioral and Brain Sciences 22 (3):387-388.
    Basic processes of perception should be cognitively impenetrable so that they are not prey to momentary changes of belief. That said, how does low level vision interact with knowledge to allow recognition? Much more needs to be known about the products of low level vision than that they represent the geometric layout of the world.
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  14.  14
    Lutero: alle origini del mondo moderno (Fiorella De Michelis Pintacuda).Giancarlo Pani & Paolo Agostino - forthcoming - Rivista di Storia Della Filosofia.
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  15. La relación entre Lutero y Agustín en la "Römerbriefvorlesung".Giancarlo Pani - 1983 - Revista Agustiniana 24 (75):535-553.
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  16.  52
    Mental Imagery is Simultaneously Symbolic and Analog.John R. Pani - 2002 - Behavioral and Brain Sciences 25 (2):205-206.
    With admirable clarity, Pylyshyn shows that there is little evidence that mental imagery is strongly constrained to be analog. He urges that imagery must be considered part of a more general symbolic system. The ultimate solution to the challenges of image theory, however, rest on understanding the manner in which mental imagery is both a symbolic and an analog system.
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  17.  51
    Perceptual Theories That Emphasize Action Are Necessary but Not Sufficient.John R. Pani - 2001 - Behavioral and Brain Sciences 24 (5):998-998.
    Theories that make action central to perception are plausible, though largely untried, for space perception. However, explaining object recognition, and high-level perception generally, will require reference to representations of the world in some form. Nonetheless, action is central to cognition, and explaining high-level perception will be aided by integrating an understanding of action with other aspects of perception.
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  18.  5
    Pani Z Pieskiem” (“Lady with Pooch”): Ludwik Fleck’s Uses of Images in His Epistemological Works.Kamola Jadwiga - 2016 - Transversal: International Journal for the Historiography of Science 1:79.
    Ludwik Fleck was a bilingual academic conversant with the medical and philosophical vocabulary in both Polish and German. This paper pays tribute to Fleck’s academic bilingualism and focuses on his uses of images in the original versions of his epistemological works “Some Specific Features of the Medical Way of Thinking”, “Crisis of Reality”, “Scientific Observation and Perception in General” and “To Look, To See, To Know”. Images are understood as actual artifacts as well as literary metaphors that structure Fleck’s thinking (...)
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  19.  18
    L’opera omniadi S. Agostino in Lutero e nei riformatori.Giancarlo Pani - 2000 - Augustinianum 40 (2):519-566.
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  20.  22
    L’Expositio quarundam propositionum ex Epistula ad Romanos di Agostino e la Römerbriefvorlesung di Martin Lutero.Giancarlo Pani - 1995 - Augustinianum 35 (2):885-906.
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  21.  10
    La notion de « Prajñā » ou de sapience selon les perspectives du « Mahāyāna »; part de la connaissance et de l'inconnaissance dans l'anagogie bouddhiqueLa notion de [French left quote] Prajna [French right quote] ou de sapience selon les perspectives du [French left quote] Mahayana [French right quote]; part de la connaissance et de l'inconnaissance dans l'anagogie bouddhique.Alex Wayman & B. Guy Bugault - 1973 - Journal of the American Oriental Society 93 (1):110.
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  22.  4
    Reports of Mental Imagery in Retrieval From Long-Term Memory.William Brewer & John Pani - 1995 - Consciousness and Cognition 5 (3):25-287.
    Phenomenal reports were obtained immediately after participants retrieved information from long-term memory. Data were gathered for six basic forms of memory and for three forms of memory that asked for declarative information about procedural tasks. The data show consistent reports of mental imagery during retrieval of information from the generic perceptual, recollective, motor—declarative, rote—declarative, and cognitive—declarative categories; much less imagery was reported for the semantic, motor, rote, and cognitive categories. Overall, the data provide support for the theoretical framework outlined in (...)
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  23.  9
    The Heart of Prajna Paramita Sutra.Ron Epstein - unknown
    Reversing the light to shine within, Avalokiteshvara Enlightens all the sentient beings, thus he is a Bodhisattva. His mind is thus, thus, unmoving, a superior one at peace. His total understanding of the ever-shining makes him a host and master. When the six types of psychic powers become an ordinary matter, Then even less can the winds and rains of the eight directions cause alarm. Rolling it up retracts it and keeps it secretly hidden away. Letting it go expands it (...)
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  24. Buddhist Critical Spirituality: Prajñā and Śūnyatā.Shōhei Ichimura - 2001 - Motilal Banarsidass Publishers.
     
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  25.  41
    The Early Prajñā Schools, Especially "Hsin-Wu," Reconsidered.Whalen W. Lai - 1983 - Philosophy East and West 33 (1):61-77.
  26.  13
    A Grammar of the Prajñā-Pāramitā-Ratna-Guṇa-Saṃcaya-gāthāA Grammar of the Prajna-Paramita-Ratna-Guna-Samcaya-Gatha.Nancy R. Lethcoe & Akira Yuyama - 1976 - Journal of the American Oriental Society 96 (2):353.
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  27.  4
    Materializing and Performing Prajna: Jōkei's Manjusri Faith and the Kasagidera Restoration.David Quinter - 2016 - Japanese Journal of Religious Studies 43 (1).
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  28.  6
    And So the Prajña Eye Sees a Wide, Impregnable Country: Communal Spirituality in Meister Eckhart, Thomas Merton, Margaret Farley, and Mahayana Buddhism.Charlotte C. Radler - 2018 - Buddhist-Christian Studies 38 (1):231-251.
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  29. Patanjali's 'Prajna' and Bhartrhari's 'Pratibha': A Comparative Study.T. Rukmani - 1987 - Indian Philosophical Quarterly 14 (1):81.
     
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  30.  46
    The Fact of Reason: Kant's Prajna-Perception of Freedom. [REVIEW]David Appelbaum - 1987 - Journal of Indian Philosophy 15 (1):87-98.
    I have been experimental in my comparative approach, using the instrument of Hua-yen Buddhism to investigate Kant's ‘fact or reason’. What has been demonstrated? Certainly, the hypothesis that comparative study is flexible enough to illuminate strands of our own philosophical tradition is both interesting and compelling. But for Kant, does the study of practicability with reference to the buddhi-mind end in the perception of the dharmadhatu? I have marshalled some evidence to support this theory, implicit throughout the Second Critique. At (...)
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  31.  12
    Chih Tun's Notions of PrajñāChih Tun's Notions of Prajna.Leon Hurvitz & Chih Tun - 1968 - Journal of the American Oriental Society 88 (2):243.
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  32. Mou Tsung-Sanbd, Fo-Hsing Yü Pan-Jube [Buddha-Nature and Prajnā-Intuition] 2 Vol. 1214 Pp.Whalen Lai - 1984 - Journal of Chinese Philosophy 11 (3):281-292.
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  33.  8
    A Certain Form of Psychotherapy (Kenosis, Prajna, Jung, and Hillman).David T. Bradford - 2009 - In G. Derfer, Z. Wang & M. Weber (eds.), The Roar of Awakening. A Whiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews. Ontos Verlag. pp. 201--218.
  34.  12
    The Relationship Between Analysis and Insight (Prajna) in Madhyamika Buddhism: Some Western Interpretations.Colin Dean - 1994 - Indian Philosophical Quarterly 21 (4):347-353.
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  35. Dove avvenne la moltiplicazione dei pani ?B. Bagatti - 1981 - Salmanticensis 28 (1):293-298.
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  36. A G McKoon, Gail, 500 Merikle, Philip M., 525 Andrade, Jackie, 562 Goshen-Gottstein, Yonatan, Mori, Monica, 91 117 Graf, Peter, 91 B P. [REVIEW]Anthony G. Greenwald, Bernard J. Baars, John R. Pani, Mahzarin R. Banaji, J. Passchier, William P. Banks, Elizabeth Ligon Bjork, A. E. Bonebakker, Timothy L. Hubbard & Roger Ratcliff - 1996 - Consciousness and Cognition 5:606.
  37. Odłamki Rozbitych Luster: Rozprawy Z Filozofii, Kultury, Sztuki I Estetyki Ofiarowane Pani Profesor Alicji Kuczyńskiej.Alicja Kuczyńska, Iwona Lorenc, Magdalena Borowska & Małgorzata Szyszkowska (eds.) - 2005 - Uniwersytet Warszawski, Wydz. Filozofii I Socjologii.
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  38. W poszukiwaniu nowego paradygmatu. Odpowiedź Pani Joannie Komorowskiej-Mach.Robert Poczobut - 2010 - Filozofia Nauki 18 (4).
    In the article I am answering some questions posed by J. Komorowska-Mach (in her review of my book) concerning such problems as: (a) relation between cognitive science and ontology of mind, (b) nature of downward causation, (c) methodological status of the theory of psychophysical emergence, (d) nature and mode of existence of the mind in a physical world, (e) ontological commitments of cognitive neuroscience, and (f) fundamentals of emergentist world-picture. The main aim of the paper is demonstration of a connection (...)
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  39.  4
    Görland, Α., Paul Natorp Als Pädagoge. — Natorp, Pani, Sozialpädagogik.K. Vorländer - 1905 - Kant-Studien 10 (1-3).
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  40.  13
    The Bhakta and the Sage: An Intertextual Dialogue.John M. Thompson - 2014 - Dao: A Journal of Comparative Philosophy 13 (1):23-38.
    Comparing the Bhagavad Gītā and the Buddhist essay “Prajñā is Not-knowing” (Panruo Wuzhi 般若無知) yields interesting insights. The texts have similar dialogical structures and discuss complex philosophical matters. Rhetorically, both texts weave together quotations and allusions from other texts, make liberal use of paradox, and have decidedly spiritual intentions. Their differences, though, remain striking. They emerge from distinct circumstances and their original languages (Sanskrit, Chinese) differ markedly. Stylistically, “Prajñā” is more intellectual and less devotional, espousing a distinctly “this worldly” ideal; (...)
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  41. Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the C H’Eng Wei-Shih Lun.Dan Lusthaus - 2002 - Routledgecurzon.
    Preface Part One Buddhism and Phenomenology Ch.1Buddhism and Phenomenology Ch.2 Husserl and Merleau-Ponty Part Two The Four Basic Buddhist Models in India Introduction Ch.3 Model One: The Five Skandhas Ch.4 Model Two: Pratitya-samutpada Ch.5 Model Three: Tridhatu Ch.6 Model Four: Sila-Samadhi-Prajna Ch.7 Asamjni-samapatti and Nirodha-samapatti Ch.8 Summary of the Four Models Part Three Karma, Meditation, and Epistemology Ch.9 Karma Ch.10 Madhyamikan Issues Ch.11 The Privilaging of Prajna-paramita Part Four Trimsika and Translations Ch.12 Texts and Translations Part Five The (...)
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  42.  88
    Emptiness, Being and Non-Being: Sengzhao’s Reinterpretation of the Laozi and Zhuangzi in a Buddhist Context.Tan Mingran - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):195-209.
    This essay argues two main points by analyzing Sengzhao’s contentions regarding several basic Buddhist concepts such as emptiness, being, and nonbeing. First, Sengzhao synthesizes Daoist methods of argumentation into his description of the middle path and other Buddhist concepts. Second, he revives Daoist concepts, giving them Buddhist meaning and expressing them in Buddhist terms. In the process, he consciously differentiates Madhyamika Buddhism from earlier Buddhism as understood from a Daoist perspective, such as the teachings of the School of Original Non-Being (...)
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  43. Aquinas and Dōgen and Virtues.Douglas K. Mikkelson - 2005 - Philosophy East and West 55 (4):542-569.
    : Here is presented the functional relationship between certain prominent virtues in Dōgen (karunā and prajñā and kō) vis-à-vis the functional relationship between certain prominent virtues in Aquinas (caritas and prudentia and pietas) in order to contribute to a better understanding of Dōgen's moral vision and provide some groundwork preliminary to the task of a detailed comparison of Aquinas and Dōgen.
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  44.  24
    The Ethical Implications of Sengzhao’s Concept of the Sage.Wei-Hung Yen - 2019 - Asian Philosophy 29 (1):79-87.
    ABSTRACTThis paper is an exploration of the ethical significance of Sengzhao’s concept of the sage as exhibited through a Buddhist practitioner’s expanded understanding and cognition of reality. From a philosophical point of view, I aim to show that the ethical significance of his concept of the sage comprises a shift first from ontology to epistemology, and then from epistemology to ethics. I firstly define Sengzhao’s concept of the sage and present a preliminary account of this concept before elaborating on its (...)
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  45.  17
    Śūnyatā: Objective Referent or Via Negativa?: Glyn Richards.Glyn Richards - 1978 - Religious Studies 14 (2):251-260.
    I propose in this paper to examine and analyse the concept of śūnyatā as it is expressed in the Hrdaya sūtras of the Buddhist prajñā-pāramitā literature and in the Mū1amadhyamaka-kārikās of Nāgārjuna. I shall attempt to show some of the difficulties involved in seeking an objective referent or counter part for the concept and also in trying to preserve the tension implicit in the affirmation of the middle way. I hope to indicate that the via negativa approach has positive implications (...)
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  46.  70
    How Much Work Can a Quale Do?William P. Banks - 1996 - Consciousness and Cognition 5 (3):368-80.
    It is argued that theoretical models cannot use qualia as explanatory tools, and cannot explain them either; thus, there is no way to make qualia do any useful work at all, at least in a theory. However, qualia do occur in both imagery and perception, and this article presents some ways of thinking about qualia from a functional perspective. Imagery differs from perception in its function. It is not a faded copy of perception. It is less distinct than perception because (...)
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  47.  43
    Buddhism, Confucianism and Taoism in Wei (221-265) and Both Jin (265-420) Periods.Leonid E. Yangutov - 2008 - Proceedings of the Xxii World Congress of Philosophy 9:69-75.
    The article is devoted to the correlations of Buddhism with Confucianism and Taoism in Wei (221-265) and both Jin (265-420) periods. The philosophical principles of these three doctrines, their general and peculiarities in three doctrines philosophical principles which defined the forming in China own Buddhist schools have been showed there. The new view to the correlations between Buddhism and Taoism has been showed, the new conception that the correlations between Buddhism and Taoism in period of Wei are the correlations of (...)
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  48.  57
    Qur'anic Faith and Reason: An Epistemic Comparison with the Kālāma Sutta.Abdulla Galadari - 2020 - Studies in Interreligious Dialogue 30 (1):45-67.
    The Qur’an frequently abhors blind faith based on tradition in its arguments against non-believers. Nonetheless, the Qur’an repeatedly asks people to believe in its message. How does the Qur’an distinguish between both kinds of faith? This article investigates the type of epistemology the Qur’an expects from its audience. Linguistically, the Qur’anic concept of īmān may be compared to taking refuge in Buddhism, in that it is through experience and insight (prajñā), as portrayed in the Kālāma Sutta, and not zeal. The (...)
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  49. Revisioning Christ.Grace Ji-Sun Kim - 2001 - Feminist Theology 10 (28):82-92.
    Traditional Western Christology, focussed on the maleness of Christ, has skewed and limited Christian understandings of God away from female images of the divine and towards masculine language and imagery. The creation of a male norm within the Western Christian tradition has marginalized women of all colours and cultures. Asian North American women have struggled not only to make new sense of 'God-language', but also to harmonize traditional Christian claims with the world-view and culture of the East. Since Christian feminists (...)
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  50.  22
    Theravada Emptiness: The Abhidhammic Theory of Ajaan Sujin Boriharnwanaket.Matthew Kosuta - 2007 - Contemporary Buddhism 8 (1):19-29.
    Ajaan Sujin, a prominent Thai lay teacher of Theravada Buddhism, interprets abhidhammic theory in a manner that, in my view, approaches the teachings of Emptiness as presented in the Prajñā-pāramitā-sūtras and in the Madhyamaka-kārikā. This paper presents an overview of Ajaan Sujin's teachings and compares them with Emptiness as expressed in the Diamond Sūtra, the Heart Sūtra, and the Madhyamaka-kārikā, as well as from a few well-known secondary sources. Core distinctions between the two theories do remain, primarily that for Ajaan (...)
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