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Wonhyo - Charles Muller
Wonhyo - Charles Muller

... detailed arguments contained in the Yogācārabhūmi-śāstra, the Saṃdhinirmocana-sutra, Cheng weishi lun 成唯識論 (Treatise on Consciousness Only), and other influential works. Wonhyo was just coming into his own as a scholar when these new translations began to make their way to the Korean peninsula. Refl ...
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Emptiness: The Foundations of Buddhist Thought
Emptiness: The Foundations of Buddhist Thought

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File - INTERNATIONAL CH`AN BUDDHISM INSTITUTE
File - INTERNATIONAL CH`AN BUDDHISM INSTITUTE

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EXPLORATIONS - The Center for Southeast Asian Studies
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Arahants and Bodhisattvas

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The Wisdom November 2010 - Leicester Buddhist Vihara

Whole-body relics in Chinese Buddhism
Whole-body relics in Chinese Buddhism

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“I`d rather have Eternal Emptiness”1—Goethe and Buddhism

... which God embraces a sinful person. The conclusion of this poem— which in my opinion is written in revolutionary words—is “temptation comes from above,” that is, not from below as we all believe. Also, Goethe dealt with the topic of Baghavadgita, the great work of Indian poetry, which he learned of ...
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Macho Buddhism: Gender and Sexualities in the Diamond Way
Macho Buddhism: Gender and Sexualities in the Diamond Way

... in Tibetan Buddhist groups25 and Geoffrey Samuel aptly summarizes: ‘In fact ... Tibetan Buddhism in its Western varieties does not have much to do with sexuality except perhaps at the level of imagery and symbolism. The general atmosphere of a Dharma group is if anything rather puritanical, especial ...
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Early Buddhist schools

The early Buddhist schools are those schools into which the Buddhist monastic saṅgha initially split, due originally to differences in vinaya and later also due to doctrinal differences and geographical separation of groups of monks.The original saṅgha split into the first early schools (generally believed to be the Sthavira nikāya and the Mahāsāṃghika) a significant number of years after the death of Gautama Buddha. According to scholar Collett Cox ""most scholars would agree that even though the roots of the earliest recognized groups predate Aśoka, their actual separation did not occur until after his death."" Later, these first early schools split into further divisions such as the Sarvāstivādins and the Dharmaguptakas, and ended up numbering, traditionally, about 18 or 20 schools. In fact, there are several overlapping lists of 18 schools preserved in the Buddhist tradition, totaling about twice as many, though some may be alternative names. It is thought likely that the number is merely conventional.
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