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Collectors` Preface - Freer and Sackler Galleries
Collectors` Preface - Freer and Sackler Galleries

... and we hope they will speak to you too. We heard them, but we knew they were speaking a language that, at most, we barely understood—after all, they were not only centuries old but they also were Japanese, often Japanese works using Chinese language. We were therefore impelled to try to learn someth ...
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The Indian Roots of Pure Land Buddhism: Insights from the Oldest
The Indian Roots of Pure Land Buddhism: Insights from the Oldest

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Some Reflections on R.S.Y. Chi`s Buddhist Formal Logic
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06_PP_Urban Development_1000

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vision for the center - Dhamma Sukha Meditation Center

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Copyright Notice

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Buddhist Contribution to Social Welfare in Australia
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Buddhism and Volunteerism - Fo Guang Shan International

... Buddhist volunteers, like bodhisattvas with a thousand eyes and hands, carry out the good intentions of Buddhas and bodhisattvas, with many deeds that are touching and moving. To volunteer is to offer one’s heart and life, and to give one’s time and energy. Therefore, volunteers are bodhisattvas who ...
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Geyi

Geyi (""categorizing concepts"") originated as a 3rd-century Chinese Buddhist method for explaining lists of Sanskrit terms from the Buddhist canon with comparable lists from Chinese classics; but many 20th-century scholars of Buddhism misconstrued geyi ""matching concepts"" as a supposed method of translating Sanskrit technical terminology with Chinese Daoist vocabulary (such as rendering Śūnyatā ""emptiness"" with Wu 無 ""without""). This reputed geyi ""matching concepts"" or ""matching meanings"" definition is ubiquitous in modern reference works, including academic articles, textbooks on Buddhism, dictionaries, encyclopedias, and Web-based resources.Victor H. Mair, Professor of Chinese Language and Literature at the University of Pennsylvania, investigated geyi and found no historical evidence to support the translation hypothesis. Mair (2012:30) discovered that geyi was a ""highly ephemeral and not-very-successful attempt on the part of a small number of Chinese teachers to cope with the flood of numbered lists of categories, ideas and so forth (of which Indian thinkers were so much enamoured) that came to China in the wake of Buddhism."" Misunderstanding of geyi, which Mair calls ""pseudo-geyi,"" has distorted the History of Buddhism and History of Daoism; has misled countless students through ""erroneous definitions and specious accounts"" in otherwise generally reliable reference books; and perhaps worst of all, ""has spawned an entire industry of fake philosophizing about the intellectual history of China,"" particularly that of the Six Dynasties period (220-598). This kind of scholarship seems to be perpetuated in the latest publications on the topic (Thompson: 2015) which is apparently completely ignorant of Mair's study.
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