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| ] has received a range of scholarly attention — including ethnographic studies, analysis on the teleology of practice and also some studies focusing on its relationship to ] and ]. Attention from the Academic community has increased following the onset of Chinese Communist Party's ] in 1999. | |||
| Prominent Falun Gong scholar David Ownby delineates three core themes in the teachings: first, "Li presents his vision both as a return to a lost, or neglected spiritual tradition, and as a major contribution to modern science";<ref name=Ownbyfuture>David Ownby, Falun Gong and the Future of China (2008) Oxford University Press</ref> second, "Falun Gong is profoundly ''moral''"; third, "Falun Dafa promises practitioners supernatural powers". Ownby also lists its "Chineseness" as a major part of the practice's appeal.<ref name=Ownbyfuture/> <!-- Marci A. Hamilton notes that the three values – truth, compassion, and tolerance – form the backbone of Falun Gong’s philosophy and opines based on his studies that "there could not be a gentler religion than the Falun Gong."<ref>God vs. the Gavel - Religion and the Rule of Law, Marci Hamilton, Cambridge university press </ref> lol, this needs context. i think it's terribly inappropriate for the final line of a lede--> | |||
| ==Falun Gong in relationship with Buddhism and Daoism== | |||
| The teachings of Falun Gong makes a distinction between ''fojia'', Buddha School, and ''fojiao'', the religion of Buddhism <ref name="Penny2005">p 39</ref> and also the Dao School (''daojia'') and the religion of Daoism (''daojiao''). Li states that there are two main systems of Xiu Lian or Cultivation practice the 'Buddha School' and the 'Dao School'. According to Li, Cultivation ways of the Buddha school focus on cultivation of ''Compassion'' while the Dao school lays emphasis on cultivation of ''Truthfulness''. In Falun Gong, ''Truthfulness'' and ''Compassion'' are apprently understood to be aspects of Cosmos's fundamental nature, Zhen-Shan-Ren, translated approximately as Truthfulness, Compassion and Endurance, each of which are said to further unfold into Zhen-Shan-Ren. Thus, cultivation practice whether in the in Buddha School or the Dao School is considered a process of assimilation to this cosmic characteristic.<ref name="Zhuan2000"> Hongzhi, Li retrieved June 14, 2006 </ref>. Li states that there are many cultivation ways in the Dao school and the Buddha School which are unrelated to secular religions and are often handed down from Master to disciple in secret or "has always been practiced quietly, either among the populace or deep in the mountains." Li states that "These kinds of practices have their uniqueness. They need to choose a good disciple—someone with tremendous virtue who is truly capable of cultivating to an advanced level." | |||
| ==References== | |||
| {{reflist}} | |||
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