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Andrew Skilton

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Andrew Skilton


Born
in Croydon, Surrey, England, The United Kingdom
January 01, 1957

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Dr. Andrew Skilton, Ph.D. (Oxford, 1991), who also publishes under the dharma name Dharmacārī Sthiramati, is a member of the Faculty of Asian and Middle Eastern Studies at the University of Oxford.

He previously taught at a number of universities, including Cardiff, McGill, and King's College London, and edits the journal Contemporary Buddhism.
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Average rating: 4.06 · 561 ratings · 62 reviews · 7 distinct worksSimilar authors
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A Concise History of Buddhism

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How the Nagas Were Pleased ...

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4.38 avg rating — 8 ratings — published 2008 — 6 editions
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Sūramgamasamādhisūtra. The ...

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The Buddhist Schools of the...

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The Buddha: A Short Biography

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A mahájána buddhizmus eredete

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“The Karmavācā are ritual texts, or liturgies, used in the various duties and obligations of the collective Saṅgha, such as ordination.”
Andrew Skilton, Concise History of Buddhism

“THE METHODS OF THE ABHIDHARMA When the Buddha offered an analysis of the perceived world in the sūtras, he was making a fundamental distinction between things as they appear (how things seem to be to the unenlightened) and what really is the case (how things really are – yathābhūta). This distinction issues forth in the Abhidharma as the distinction between the two truths: saṁvṛti-satya – conventional truth – the way things appear, and paramārtha-satya – the ultimate truth, which is the object of yathā-bhūta-jnāna-darśana, ‘knowing and seeing things as they really are’. The Abhidharma project was an attempt to systematize and to analyse all that exists, the conventional world, into its building blocks of ultimate existents, or dharmas, and thereby reveal the way things really are. The tools of analysis were meditation and clear, analytical thinking. Only those things that resisted analysis with such tools could be regarded as ultimately existent.”
Andrew Skilton, Concise History of Buddhism

“The Mahāyāna sūtras clearly re-evaluate the relative roles of the monastic and lay practitioner, making it clear that the new movement put less stress upon formal membership of the monastic community as a prerequisite for pursuit of the Bodhisattva Path. This is suggested by the frequency with which lay people, sometimes women, are shown with high attainments, and reaches its apogee in the figure of Vimalakīrti, the layman Bodhisattva who trounces all the śrāvakas and even the archetypal Bodhisattvas. The principle seems to be that spiritual attainment is not defined by, or restricted to those occupying, formal positions and roles within the monastic Saṅgha.”
Andrew Skilton, Concise History of Buddhism



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