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  • Whitehead, Maadhyamika, and the Prajnaapaaramitaa

    saya) -- it is to be personally experienced (svasa^mvedya): [23] "In that ultimate how could there be ...

    Robert F. Olson

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06332872949.html

  • William James and Yogaacaara philosophy

    consciousness of nerve-currents as they enter the brain."(23) All that one can ...dualistic thought (Y23) and Consciousness arises with the appearance of objects ...

    Miranda Shaw

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06333872956.html

  • Wittgenstein and Naagaarjunas paradox

    ." [23] He then says that the dharma "has 'dropped out' and, as with Wittgenstein, we are left with ...York: Macmillan, 1958), #23, hereafter cited as Wittgenstein, Investigations. 9. I exclude the ...

    Tyson Anderson

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06334372959.html

  • Wittgenstein and Zen Buddhism

    ·期刊原文Wittgenstein and Zen BuddhismBy Hudson, H.Philosophy East & WestV. 23 (1973)pp. 471-481Copyright 1973 by University of Hawaii PressHawaii, USA ----------------------------------------------...

    Hudson, H.

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06334472960.html

  • The Moral Systems of Confucianiam And Buddhism

    illuminating the ultimate reality into the phenomenalworld.(23) Irwon thus refers to the ultimate ...

    Bongkil Chung

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06334772962.html

  • Xunzi and the Confucian answer to Titanism

    the best Chinese example of the "scientific humanism" of the West. [23] Since Xunzi lacks an ...

    Nicholas F. Gier

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06335272966.html

  • Zeamis conception of freedom

    Training, generally speaking, then means to put one's body into a certain "form" [katag].23 ...

    Nagatomo, Shigenori

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06335372967.html

  • 以憨山为例探究晚明佛教之“复兴”内涵

    不识之地，忽然四大脱落无依，回观从前山河世界，皆梦中事，由是得大快乐。」[23]在此，憨山披露其修道的心路历程，一入佛门即抱向上志，披缁后，放弃笔砚等世俗之学，一心一意专究生死大事。后遯隐于五台冰雪中...》（台北，法尔出版社，1987），页2882。 　　[22] 转引印顺：〈谈入世与佛学〉《无诤之辨》（台北，正闻出版社，1976），页178。 　　[23] 憨山：《憨山老人梦游集?卷十七》（台北，...

    见晔法师

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/14181173050.html

  • 宴坐寂不动，大千入毫发－唐人宴坐诗析论

    聿熏无生慧。物用益冲旷，心源日闲细」（注22），显然也参学禅法。白居易在元和年间＜冬夜＞诗云：「长年渐省睡，夜半起端坐，不学坐忘心，寂寞安可遇。」＜睡起晏坐＞云：「行禅与坐忘，同归无异路」（注23），...

    萧丽华

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/14182073060.html

  • 明代女性之观音画研究

    中国历代美术典籍汇编（九）》，天津，天津古籍出版社出版，1997　　23于玉安编辑，《中国历代美术典籍汇编（十）》，天津，天津古籍出版社出版，1997　　24于玉安编辑，《中国历代美术典籍汇编（十二）》...

    不详

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/15312673387.html
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