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Buddhist Studies in Germany and Austria 1971
Buddhist Studies in Germany and Austria 1971

... Before beginning with the actual survey I would like to make three preliminary remarks. First, in presenting this survey to you I am aware above all of its shortcomings. Due to the enormous number of publications, scholarly and popular, that deal with Buddhism in one way or another, I did not dare e ...
regulations for the degree of
regulations for the degree of

... questions, epistemological standpoint and the Buddhist psychology of ideologies. The course will be concluded with an inquiry as to whether Early Buddhism is a religion, philosophy, both, or neither. ...
Buddhism, Apophasis, Truth - Journal for Cultural and Religious
Buddhism, Apophasis, Truth - Journal for Cultural and Religious

... employed by negative theology, a theology which “denies that the transcendent can be named or given attributes.”5 The Russian philosopher Nicolas Berdyaev, however, defines apophasis as “knowledge in the process of discarding all notions and determinations.”6 On this account apophasis is not underst ...
Rebirth - Unofficial SGI SWS
Rebirth - Unofficial SGI SWS

... Samsara”, a cycle of suffering from which the only release was enlightenment. “The Hinayana teachings are divided into two sects, eighteen sects, or even twenty sects; but in essence they all expound a single principle, namely, the impermanence of all phenomena.” (Letter to Shomitsu-bo) 2. The Truth ...
Extending the Hand of Fellowship
Extending the Hand of Fellowship

... Only in India and the West does Buddhism seem to be in the ascendant. We are living through an age of Buddhist decline on an unprecedented scale. But this is also an age of inter-Buddhist encounter. Never before have so many Buddhists been able to meet, face to face, with Buddhists of other sects, s ...
SGI - Unofficial SGI SWS
SGI - Unofficial SGI SWS

... between Buddhas. This reality consists of the appearance, nature . . . and] their consistency from beginning to end.” Here Nichiren refers to the Ten Factors in the Hoben or Expedient Means chapter of the Lotus Sutra, which states categorically that all life states, i.e. all phenomena and beings in ...
BRAHMANISM AND BUDDHISM: TWO ANTITHETIC
BRAHMANISM AND BUDDHISM: TWO ANTITHETIC

... antithetic types of society, had to be also equally opposed.1 Buddhism meant in face of Brahmanism a profound social change, which could be called ‘revolutionary’, if it were not that this term is generally associated with violence, violence that was completely alien to Buddhism. Let us express this ...
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Vows and Declarations of Votaries of the Lotus Sutra and

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The Novice - Stephen Schettini

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A Study of Some Punctuation Errors Found in the Taisho
A Study of Some Punctuation Errors Found in the Taisho

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The Primordial Mandalas of East and West: Jungian and Tibetan

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Conference abstracts – PDF

... renunciation and non-economic spirituality is an often used default narrative. Immateriality is also in many Buddhist cultures kept as a symbolic ideal of authenticity. Economy and materiality is, however, inherently part of Buddhism, also in Japan, where monasteries, temples and associations throug ...
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Cultivation of wisdom in the Theravada Buddhist tradition

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GCSE Religious Studies (specification A) Exemplar scripts

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this PDF file - Universität Heidelberg

... heading of Buddhism and Jainism. These are primarily based on Buddhist material but include also a number of Jaina sources. Seven papers in the volume on Jaina Studies are also relevant to Buddhist studies. They demonstrate the interdependent nature of these two traditions and stress the need for ex ...
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The Heart Sutra as a Translation

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... T'ien-t'ai states, "Life at each moment is endowed with the Ten Worlds." Chang-an states: "The Buddha regarded his doctrine as the ultimate reason [for his advent]. How could it ever be easy to understand?" Miao-lo adds that "this is the ultimate revelation of the final and supreme truth." The Lotus ...
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Abhisamayalankara

The Abhisamayālaṅkāra ""Ornament of/for Realization[s]"", abbreviated AA, is one of five Sanskrit-language Mahayana sutras which Maitreya—a bodhisattva or human teacher (the point is somewhat controversial) is said to have revealed to Asanga in Northwest India in the 4th century. Some scholars (Erich Frauwallner, Giuseppe Tucci, Hakiju Ui) refer to the text's author as Maitreya-nātha (""Lord Maitreya"") in order to avoid either affirming the claim of supernatural revelation, or identifying the author as Asanga himself.The AA is never mentioned by Xuanzang, who spent several years at Nalanda in India during the early 7th century, and became a savant in the Maitreya-Asanga tradition. One possible explanation is that the text is late and attributed to Maitreya-Asanga for purposes of legitimacy. The question then hinges on the dating of the earliest extant AA commentaries, those of Arya Vimuktisena (usually given as 6th century, following possibly unreliable information from Taranatha) and Haribhadra (late 8th century).The AA contains eight chapters and 273 verses. Its pithy contents summarize—in the form of eight categories and seventy topics—the Prajñāpāramitā sūtras which the Madhyamaka philosophical school regards as presenting the ultimate truth. Gareth Sparham and John Makransky believe the text to be commenting on the version in 25,000 lines, although it does not explicitly say so. Haribhadra, whose commentary is based on the 8,000-line PP Sūtra, held that the AA is commenting on all PP versions at once (i.e. the 100,000-line, 25,000-line, and 8,000-line versions), and this interpretation has generally prevailed within the commentarial tradition. Several scholars liken the AA to a ""table of contents"" for the PP. Edward Conze admits that the correspondence between these numbered topics, and the contents of the PP is ""not always easy to see...""; and that the fit is accomplished ""not without some violence"" to the text. The AA is widely held to reflect the hidden meaning (sbed don) of the PP, with the implication being that its details are not found there explicitly. (Sparham traces this tradition to Haribhadra's student Dharmamitra.) One noteworthy effect is to recast PP texts as path literature. Philosophical differences may also be identified. Conze and Makransky see the AA as an attempt to reinterpret the PP, associated with Mādhyamaka tenets, in the direction of Yogacara.The AA is studied by all lineages of Tibetan Buddhism, and is one of five principal works studied in the geshe curriculum of the major Gelug monasteries. Alexander Berzin has suggested that the text's prominence in the Tibetan tradition, but not elsewhere, may be due to the existence of the aforementioned commentary by Haribhadra, who was the disciple of Śāntarakṣita, an influential early Indian missionary to Tibet. Je Tsongkhapa's writings name the AA as the root text of the lamrim tradition founded by Atiśa.Georges Dreyfus reports, ""Ge-luk monastic universities... take the Ornament as the central text for the study of the path; they treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Dzong-ka-ba, Gyel-tsap, and the authors of manuals [monastic textbooks]. Sometimes these commentaries spin out elaborate digressions from a single word of the Ornament."" Dreyfus adds that non-Gelug schools give less emphasis to the AA, but study a somewhat larger number of works (including the other texts of the Maitreya-Asanga corpus) in correspondingly less detail.
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