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Vastu in the Tattvartha Section of the Bodhisattvabhumi and the Viniscayasamgrahani
|
1002-1000
|
|
The Recompliation of the Mahaparinirvanasutra under the Influence of the Mahameghasutra
|
1007-1003
|
|
Apadana and the Genzai Jippobutsu
|
1010-1008
|
|
Maya and Avidya in the Pancadasi
|
1013-1011
|
|
The Position of prasamkhyana as an Aspect in the Theory of Practice by Suresvara
|
1016-1014
|
|
One View of samanyatodrsta Referred to by Bhasarvajna
|
1019-1017
|
|
Necessity in the Nyaya School
|
1024-1020
|
|
Jayantabhatta on Tatparyasakti-theory
|
1027-1025
|
|
Scripture, Men and Heaven--Causal Structure in Kumarila's Action-Theory of Bhavana
|
1031-1028
|
|
The Renunciation of Manimekalai--A Study of turavu
|
1034-1032
|
|
King Prthu and His Genealogy
|
1037-1035
|
|
Rgveda I82--"Das neueste Lied und die I. Sg. Konjunktiv"
|
1040-1038
|
|
Enryo Inoue and Sensho Murakami
|
507-517
|
|
Enryo Inoue's View of Modern Japanese Buddhism and Charity
|
518-525
|
|
The Ideology of Proselytization in the Modern Tendai Sect--Kyojisho 教示章
|
542-549
|
|
The Variety of Modern Shinshu Ethics
|
550-558
|
|
An Evolution of Nishida Kitaro's Thought on the Contradictory Correspondence from Shinran's Expression "For Me Only."""
|
559-565
|
|
The Nichiren Sect after the Meiji Restoration--The Works of Arai Nissatsu
|
566-572
|
|
The Machine of the Nichiren Sect in the Meiji Era
|
573-577
|
|
Kuriyama Taion's Theory of the Soto Sect
|
578-581
|
|
Modern Buddhist Music in the Meiji and Taisho Periods
|
582-584
|
|
Some Influence of Kegon Doctrine on Saicho's Remarks on Other Schools in His Shonitto Shoyakuhyo 請入唐請益表.
|
585-587
|
|
The Establishment of Tendai Literature in the Period of the Cloistered Emperors--The Sanjushikakotogaki 三十四箇事書 and Makurasoshi
|
588-594
|
|
A Sidelight on the Tendai Dangisho in the Kanto Area
|
595-597
|
|
Kukai and Jizang
|
598-605
|
|
Dohan's 道範 View of myogo 名号 in His Thinking on Esoteric Nembutsu
|
614-619
|
|
On the Benefits of Nembutsu at Its Beginning and End Described by Honen
|
620-624
|
|
An Elaboration concerning Henne Zendo Isshi 偏依善導一師 in the Senchakushu Kept in Ryozanji..
|
625-629
|
|
Shoku Zenne on the Sincere Mind Aspiring for Rebirth in the Pure Land
|
630-633
|
|
Comtemplative Practices Allowed in Ryukan's Thought
|
634-636
|
|
Kyogyoshinsho and Gutokusho
|
637-643
|
|
Non-retrogression in the Path according to Nagarjuna and Shinran's Understanding of Pure Land Buddhism
|
644-650
|
|
The Bodhisattva Path in Shinran's Pure Land Buddhism
|
651-654
|
|
Bodhi-mind in Shinran's Thought
|
655-658
|
|
Variant Teachings of Zenran
|
659-661
|
|
The Background of Rennyo's Religious Authority
|
662-666
|
|
The Thought of the Nichiren Sect in the Early Period
|
667-671
|
|
The Function of the Jishu 時衆 and Its Historical Meaning
|
676-679
|
|
Prayer in the Keizan Shingi
|
680-682
|
|
Koin's 光胤 Understanding of the Sanshoshinnyo 三性真如
|
683-686
|
|
A New Viewpoint on the Authorship of the Heike Monogatari
|
691-695
|
|
Faith and Art Related to Hodo Sennin 法道仙人
|
696-698
|
|
Daochu's 道綽 View of Salvation from Samsara
|
699-703
|
|
The Idea of ksama in the Guannian Famen 観念法門.
|
704-706
|
|
The Idea That the Three Bodies of the Buddha Are Equally Awakened (三身同證) in Shandao's Wangshenglizan 往生礼讃.
|
707-709
|
|
Confession in Shandao's Banzhouzan 般舟讃.
|
710-712
|
|
The Sanjiejiao 三階教 and The Qunyilun 群疑論.
|
713-717
|
|
The Concept of ganying 感應 in Nanyue Huisi's Thought
|
718-720
|
|
The View of Sakyamuni Buddha in Tiantai Doctrine
|
721-724
|
|
Suramgama-dhyana in Zhiyi's Teaching
|
725-727
|
|
The Three Great Tiantai Commentaries (santaibu 三大部) and the Weimojing according to Zhiyi
|
728-730
|
|
Mind-nature in Zhiyuan's 智圓 Tiantai Thought in the Zhangsong 趙栄 Period
|
731-734
|
|
The Reception of the Mahayanasutralamkara Translated by Paramartha
|
735-738
|
|
Wonchuk's Understanding of the Teaching of One Vehicle and Three Vehicles
|
739-741
|
|
The Indeterminate Nature in Chinese Yogacara Buddhism
|
742-744
|
|
Chinese Developments of the Wutai-shan Lineages of Huayan Thought ( )--The Influence of Li Tongxuan on Jiaofan Huihong
|
745-749
|
|
The Reception of Mahayana Thought in Fifth Century China
|
750-752
|
|
Details in the Fayuanzayuanyuanshi-ji 法苑雑縁原始集.
|
753-756
|
|
The Emperor's Belief in Buddhism during the Yuan Dynasty
|
757-759
|
|
The Mirror of Ju-lai-shen 如来蔵 and the Mirror of Hua-yen 華厳.
|
760-764
|
|
Original Buddhismor "Early Buddhism"?""
|
765-772
|
|
Xue 學 in the Prajnaparamita-sutras
|
773-778
|
|
The Structure of the Preaching in the Sixth Chapter, "Avinivartaniya-bodhisattvaparivarta", of the Smaller Mahaprajnaparamita-sutra
|
779-784
|
|
Dharmabhanakas in the Astasahasrika Prajnaparamita-sutra
|
785-789
|
|
Buddhajnana and bodhi in Chapter Two of the Saddharmapundarika
|
790-795
|
|
Monastic Discipline in the Third Century Chinese Translation of the Larger Sukhavativyuha-sutra
|
796-800
|
|
The Theory of apratisthitanirvana as a Theme in the Mahaprajnaparamitopadesa
|
801-803
|
|
Ksanabhanga in the Abhidharmakosabhasya
|
804-806
|
|
Ogurusu Kocho and Honnen--A Dialogue between Japanese and Chinese Buddhists
|
839-836
|
|
On the Concept of "the Higher Buddhism in Hearn's Japan"
|
844-840
|
|
Cross-cultural Communication and the Tiantaixiaozhiguan 天台小止観 in the Meiji Period
|
851-845
|
|
Two Manuscripts of the Shakanyorai Gohyaku Daigan 釈迦如来五百大願 Kept in Kozanji.
|
856-852
|
|
Yongming Yanshou's View of the Buddhist Precepts
|
865-862
|
|
The Abridged Essence of Meditation and the Essence of the Meditation Monual Consisting of Five Gates
|
872-866
|
|
The Meaning of the caturthabhiseka of the Guhyasamaja in Tibet
|
875-873
|
|
The Don rnam par gdon mi ga ba'i 'grel pa
|
878-876
|
|
The Vaibhasika View of rang gi mtshan nyid
|
881-879
|
|
The Development of Tsong kha pa's View of Dependent Arisal--From rten 'brel to rten' byung
|
884-882
|
|
Acaryas of Ganacakra
|
887-885
|
|
The Conception of the Early Esoteric Buddhist's Precepts in the Subhahupariprcchatantra
|
891-888
|
|
The Fundamental Structure of the Tattvaratnavaloka
|
896-892
|
|
The Structure of Awakening in the Tathagatagarbha Theory
|
901-897
|
|
On vijnanapariname in the First Verse of the Trimsikakarika
|
904-902
|
|
On anapanasmrti in the Yogacarabhumi
|
909-905
|
|
The Meaning of Non-attachment in the Mahayanasutralamkara
|
913-910
|
|
The Relationship between Samatha-vipasyana Practice and the Trisvabhava Theory in the Samdhinirmocana-sutra
|
916-914
|
|
The Meaning of Sthapayitva in Mahayana Literature
|
928-924
|
|
Motifs in the Appearance of Sakka--Earthquakes and the Heating of Sakka's Throne
|
932-929
|
|
An Approach to a Statistical Analysis of the Sanskrit Saddharmapundarika
|
936-933
|
|
The Tibetan Translation of the Story of Kunala
|
941-937
|
|
A Note on dhuta
|
946-942
|
|
Pronouns in "A Thesaurus of Pali Gathas."
|
952-947
|
|
Smarakatvapaksa in the Tattvabindu
|
972-970
|
|
On the Priesthood of Uddalaka Aruni
|
975-973
|
|
Big Fat Monks in Further Biographies of Eminent Monks (續高僧傳)
|
980-976
|
|
The Signs of the Death Described in Vimalaprabha
|
984-981
|
|
On the Prajnaparamitapindarthapradipa of Dipanmkarasrijnana
|
991-985
|
|
Sanskrit Notes on the Madhyamakavatarabhasya, Chapter I, in the *Laksanatika
|
994-992
|
|
What Is the Ground for the Application of the Term aksa?--Jnanasribhadra's Reference to Bhartrhari""
|
999-995
|
