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Nelson, Barbara Elizabeth. "Kṣānti in the bodhisattva path of Śāntideva." Phd thesis, University of Sydney, 2021. http://hdl.handle.net/1885/229721.
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Śāntideva, an Indian Buddhist monk who flourished in the 8th century C.E., was the author of two works, the Bodhicaryāvatāra and the Śikṣāsamuccaya. These texts concern the practices of the bodhisattva and have an important place in the Mahāyāna Buddhist tradition. The Bodhicaryāvatāra has been translated from Sanskrit and Tibetan many times, but detailed study of the content of the two texts is lacking. Therefore, Śāntideva’s contribution to his tradition has not been clearly defined. This thesis investigates kṣānti in the bodhisattva path of Śāntideva and compares Śāntideva’s interpretation of kṣānti with that found in the Mahāyāna tradition. Key concepts in the description of the bodhisattva path and the models of the bodhisattva path available to Śāntideva are outlined. The bodhisattva path is presented in a variety of ways in Mahāyāna texts. Kṣānti as a pāramitā is primarily an antidote to anger, but has a number of other meanings in Mahāyāna literature. The structures of Śāntideva’s two works are examined and shown not to conform entirely to any previous models of the path. Śāntideva’s treatment of kṣānti shows his focus on the preliminary stages of the bodhisattva path and on the beginner bodhisattva. Śāntideva treats kṣānti mainly as an antidote to anger, but also as a part of developing the positive emotions of benevolence and compassion. He relies on the previous tradition, but does not draw on all aspects of kṣānti found in earlier literature.
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Medhaṅkara, Sāvaṅgī. "Pāli vāṅmaya meṃ bodhisatva siddhānta /." Nāgapura : Buddha Bhūmi Prakāśana, 1992. http://catalogue.bnf.fr/ark:/12148/cb37508017v.
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Teixeira, Rodrigo Yuri Gomes. "O ideal do bodhisattva no Sūtra dos Ensinamentos de Vimalakīrti." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/7786.
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Essa pesquisa empreende uma leitura do Vimalakīrtinirdeśasūtra, um importante texto da tradição do budismo Mahāyāna, buscando compreender os fundamentos do ideal do bodhisattva de acordo com esse sūtra. O ideal do bodhisattva é uma forma de conceber a prática espiritual budista que envolve a proposição de objetivos, métodos e motivações para a prática. No "Sūtra dos Ensinamentos de Vimalakīrti" o ideal do bodhisattva é fundamentado a partir de dois elementos: prajñā (sabedoria) e upāya (habilidade em métodos). Ao fundamentar o ideal do bodhisattva na interação dinâmica entre esses dois fatores da vida espiritual, o Vimalakīrtinirdeśasūtra mobiliza aspectos muito importantes da filosofia nãodualista Mahāyāna. Além disso, o ideal do bodhisattva oferece suporte para uma compreensão Mahāyāna acerca da dinâmica e diversidade da tradição budista.
This research undertakes a reading of the Vimalakīrtinirdeśasūtra, an important text in the Buddhist Mahāyāna tradition, seeking to understand the fundamentals of the bodhisattva ideal according to that sūtra. The bodhisattva ideal is a way of conceiving the buddhist spiritual practice which proposes objectives, methods and motivation for the practice. In the "Teachings of Vimalakīrti Sūtra" the bodhisattva ideal is founded upon two elements: prajñā (wisdom) and upāya (skillful means). In founding the bodhisattva ideal on the dynamic interaction between these two factors of the spiritual life, the Vimalakīrtinirdeśasūtra brings together very import aspects of the Mahāyāna non-dualist philosophy. Furthermore, the bodhisattva ideal supports a Mahāyāna understanding of the dynamics and diversity of the Buddhist tradition.
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Narraway, Katherine. "Empty ethics: Bodhisattva ethics in Nishitani Keiji's Religion and Nothingness." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32378.
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Writings about Buddhist ethics and Mahayana Buddhist ethics in particular cannot escape two basic problems. The first problem is that the often-misunderstood soteriological aim of Mahayana, achieving Nirvana, conflicts with the tradition's normative ethics because Nirvana is posited as transcending worldly conventions. The second problem is that Mahayana Buddhist emptiness ontology seems to destroy the idea of ethical action by revealing the fallacy of acting from the standpoint of an individual self. For these reasons, it has been said that Mahayana ethics is impossible. By utilizing the Zen Buddhist philosophy of Nishitani Keiji's Religion and Nothingness, I will demonstrate that these two problems are misinterpretations of basic Mahayana tenets and that when Mahayana soteriology and ontology are properly understood, they do not conflict with the tradition's normative ethics. Furthermore, I will use Nishitani's interpretation of the Bodhisattva to show that there is ethics without an ethical agent.Les écrits sur l'éthique bouddhiste en général et l'éthique bouddhiste mahayana en particulier font face à deux problèmes élémentaires. Le premier problème est que l'interprétation usuelle du but sotériologique mahayana, soit d'atteindre le nirvana, entre en conflit avec l'éthique normative traditionnelle, puisque le Nirvana propose une acception transcendant les conventions mondiales. Le second problème est que l'ontologie du vide bouddhiste mahayana semble détruire l'idée même d'une action éthique lorsqu'elle révèle le sophisme de l'action à partir du point de vue de l'individu. Ces deux problèmes affirmer qu'il n'existe pas d'éthique Mahayana. En nous appuyant sur la philosophie bouddhiste zen de Nishitani Keiji dans Religion and Nothingness, nous démontrerons que les deux problèmes découlent en fait d'interprétations erronées, et que si la sotériologie et l'ontologie mahayana sont interprétées adéquatement, elles ne s'opposent aucunement à l'éthique normative traditionnelle. De plus, nous utiliserons l'interprétation du concept de bodhisattva de Nishitani pour révéler qu'il peut y avoir éthique sans agent moral.
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Mahoney, Richard. "Of the progresse of the bodhisattva : the bodhisattvamārga in the Śikṣāsamuccaya." Thesis, University of Canterbury. Philosophy and Religious Studies, 2002. http://hdl.handle.net/10092/7845.
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Human language is unfit to describe the content of mystical experience; the conditions necessary to attain the desired goal, on the contrary, are much more easily susceptible to linguistic expression. This is the principal reason why mystics always deal at greater length with the via mystica than with the unio mystica Therefore the specific nature of Buddhism can only become clear through an examination of its mystic way. During the whole history of Buddhism the way to Nirvana has been the core of the doctrine.
The Buddha is credited with clearly and succinctly expounding the Buddhist path (marga). Despite the eloquence and brevity of the Buddha's exposition, the corpus of Buddhist scriptures explaining the path is prolix. It is generally thought that the moral precepts (śikṣāpadas), correct practices (samudācāras) and restraints (saṃvaras) for a bodhisattva are to be found in Mahāyāna sutras. Yet it seems that the most likely outcome of reading these sutras is not enlightenment, but confusion. Mahayana sutras appear too extensive and complex to be of much practical benefit to an incipient bodhisattva.
This paper asserts that the Śikṣāsamuccaya (Śs) and Śikṣāsamuccayakārikā (ŚSKĀ) are composed by SĀNTIDEVA (Ś) to counter the bewilderment which results from reading Mahayana sutras. Both works explicate the essential principles (marmasthānas) of these sūtras for the benefit of a bodhisattva new to the way.
Further, this paper asserts that of all the various practices described in Mahayana sūtras, Ś believes that the practice of giving (dāna = utsarjana) is fundamental. In the Śs and ŚSKĀ the way of the bodhisattva (bodhisattvamārga) is essentially the way of giving (dānamārga).
In short, Ś expects a bodhisattva:
i.) to give everything (sarva + √dā = sarva + ut + √sṛj) in order to attain perfect enlightenment ( samyaksaṃbodhi) ;
ii.) to make a worthy gift of his person (ātmabhāva), enjoyments (bhogas) and merit (puṇya) in order to give everything;
iii.) to preserve (√ rakṣ), purify (√ śudh), and increase (√ vṛdh) his gift in order to make a worthy gift ; and
iv.) to practice the four right strivings (samyakpradhānas) in order to preserve, purify and increase his gift.
It is asserted in this paper, then, that Ś considers the unsurpassed and perfect enlightenment of the Buddha attained by the practice of complete giving (sarvadāna = sarvotsarjana) and complete giving attained by the practice of the right strivings. This conception of the way of the bodhisattva is represented in Figure 7.1 and in more detail in Figure 7.2.
Overall, this paper attempts to provide a comprehensive analysis of the content, structure, theme and meaning of the Śs and ŚSKĀ. To the knowledge of the present writer, it is the first of its kind.
Although the notion of the path is central to Buddhist thought, it seems to be a fact that the scholarly world has been rather slow in coming forth with attempts at straightforward exposition of the notion of the spiritual path and practice especially as presented in the Pāli Nikāyas and Abhidhamma. Indeed a plain and descriptive scholarly account of just what the Nikayas and Abhidhamma have to say on so many of the fundamental topics of ancient Buddhism is simply not to be found.
tatra katamo bodhisattvānaṃ mārgah
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Medeiros, Fábio Roberto Gonçalves de Oliveira. "A senda da individuação em Carl G. Jung e suas correlações com o budismo Mahāyāna." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6107.
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Essa dissertação busca elucidar a investigação da relação entre a psicologia analítica, do fundador Carl Gustav Jung, e o budismo, em sua vertente conhecida como budismo Mahāyāna. Para isso, serão analisados detalhadamente três aspetos fundamentais. O primeiro aspecto refere-se à motivação de Jung para o diálogo com as religiões do oriente em geral, fundada num diagnóstico criterioso sobre a crise espiritual do ocidente e sua tradição cristã. O segundo aspecto refere-se ao diálogo direto estabelecido com o pensamento budista em suas diversas vertentes, em especial o budismo Mahāyāna, no contexto do orientalismo prevalente na Europa de sua época. E o terceiro e último aspecto, refere-se às semelhanças e diferenças entre os processos de transformação propostos, de um lado, pela psicologia analítica através da noção de individuação e, de outro, pelo budismo Mahāyāna através do chamado o caminho do Bodhisattva - bodhisattvamārga. Dessa forma, com base nos estudos sobre a psicologia analítica e sobre o budismo Mahāyāna, identifica-se que, de um lado, este último serviu de algum forma de apoio para o primeiro e, de outro lado, ambos os sistemas apresentam propostas afins no que tange aos objetivos de uma transformação espiritual. Com este estudo proposto apontaremos que elas são de alguma forma convergentes e que se enriquecem com o diálogo mútuo.
This dissertation seeks to elucidate the investigation of the relationship between analytical psychology, founder Carl Gustav Jung, and Buddhism, in its slope known as Mahāyāna Buddhism. For this, three key aspects will be analyzed in detail. The first aspect concerns Jung's motivation for dialogue with Eastern religions in general, based on a careful diagnosis of the spiritual crisis of the West and its Christian tradition. The second aspect refers to the direct dialogue established with Buddhist thought in its various aspects, especially Mahāyāna Buddhism, in the context of orientalism prevalent in Europe of its time. And the third and final aspect refers to the similarities and differences between the processes of transformation proposed on the one hand by analytic psychology through the notion of individuation and, on the other hand, Mahāyāna Buddhism through the so-called Bodhisattva-bodhisattvamārga path . Thus, on the basis of the studies on analytical psychology and Māhāyana Buddhism, one identifies that, on the one hand, the latter served some form of support for the former, and on the other, both systems present similar proposals in the Which relates to the goals of a spiritual transformation. With this proposed study we will point out that they are somehow convergent and that they are enriched by mutual dialogue.
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Yuan, Ci. "The Bodhisattva ideal in selected Buddhist scriptures : its theoretical and practical evolution." Thesis, SOAS, University of London, 2005. http://eprints.soas.ac.uk/28706/.
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This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva's qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajnaparamita-sutras, (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts. Chapter seven analyses the developed theories of three perfections: sila, dhyana and prajna. The debate on the Bodhisattva ideal which occurred in the second century is also examined in each chapter. During the formation of the Bodhisattva practices, two systems of perfections (paramitas) arose in Buddhist scriptures and history. In all probability, the system of six perfections was formed before that of ten perfections, and became more diffused in Mahayana scriptures. The Bodhisattva ideal evolved for different reasons, but chiefly in response to religious tendencies, demands, and necessities of the cultures and historical periods in which the Bodhisattva ideal flourished. The Bodhisattva's wisdom and compassion as ideology and method in generating the benefit of sentient beings, arguably constitute the basis of Bodhisattva philosophy and practice. The scriptures selected for investigation not only present diversified teachings and features of the Bodhisattva ideal, but result in a systematic model that improves our understanding of their evolution.
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Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.
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Cheng, Fung-kei, and 鄭鳳姬. "Conceptualising a bodhisattva-spirit-oriented counselling framework inspired by the Vimalakīrti nirdeśa sūtra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206482.
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Mental health has become a critical global issue over the last century, adversely impacting individual happiness, social costs and human capital, all of which devastate national competitiveness, urging government leaders to take immediate action to solve this problem. Caring professionals have studied medical and non-medicinal solutions, including counselling, which may interface with religion. The integration of Buddhist elements and therapies is increasingly prevalent, with positive effects. However, very few of these psychotherapeutic approaches adopt canonical evidence to support their theories, even though many are associated with Tibetan or early Buddhism. Focusing on first-hand data and employing interpretivism and plurality, this exploratory research interprets the ideas of bodhisattva and the four immeasurables within the Vimalakīrti Nirdeśa Sūtra, an influential Mahāyāna text, and translates them into a counselling framework from the Chinese Buddhist perspective, cross-referenced with qualitative fieldwork.
Through purposive sampling, 38 participants were recruited through cold calls, social networks, and electronic mails, including helping practitioners, Buddhist masters, volunteers, and beneficiaries who have overcome life challenges through Buddhist wisdom. In addition to 44 semi-structured, in-depth individual as well as two focus group interviews analysed through interpretative phenomenological analysis, multiple resources were also utilised, such as participatory observations, expressive art, television programmes, and autobiographies. The ATLAS.ti 7 software package was used for both scriptural and interview data analyses. Triangulation was conducted to enhance rigour, involving expert consultation, member-checking, and a peer analysis that resulted in an inter-rater reliability of 92%, which reflects the credibility, dependability, confirmability, and transferability of this project. Results finalised two super-ordinate themes (philosophical concepts and propositions for counselling) from 14 emergent themes arising from 40 themes, proposing a bodhisattva-spirit-oriented counselling framework, highlighting the social dimension and illuminating constructs that are disregarded by the extant models. These outcomes correspond to research questions which achieve the research objective, and support the research assumption regarding the inherent therapeutic functionality of Buddhism.
This mixed-method inter-disciplinary work not only supplies a direct Buddhist voice, which differs from available literature, but also provides theoretical underpinnings for researchers and practitioners to enrich their practice and expand the horizon of Buddhist-related interventions. This indicates the practicability of the bodhisattva path in the human service industry, as witnessed by the lived experience of the participants, implying the applicability of Mahāyāna wisdom, which has evolved over 2,000 years, to our modern society.
In conceptualising this comprehensive counselling framework, this study opens up a doctrinal approach to substantiate Buddhist-informed interventions, revealing the significance of canonical data for such research and marking the originality and feature of this project. However, this proposed framework is being developed with little exploration of operational procedures. Future studies are suggested to develop non-medicinal and non-intrusive programmes based on this framework, and to explore other concepts of Chinese Buddhism for therapeutic purposes. In conclusion, this research, recapturing the Buddhist power of discourse in the caring field, sheds light on how the bodhisattva spirit can be put into practice via self-transcendence and a quest for well-being in contemporary cultures, through self-benefiting altruism.published_or_final_version
Social Work and Social Administration
Doctoral
Doctor of Philosophy
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Gerner, Wendelgard. "Das Bodhisattva-Ideal im Mahāyānabuddhismus und seine Verwirklichung im Leben des ladakhischen Volkes /." Frankfurt am Main : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb401847811.
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Li-kuei, Chien. "The Siwei Bodhisattva : the contemplating image in popular Buddhism of sixth century China." Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29776/.
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This dissertation examines the visual characteristics and religious background of a distinctive Buddhist iconographic form, the contemplative or pensive image (banjia siwei xiang).This dissertation aims to shed new light on the long-standing scholarly debates regarding the pensive figure's identity, but more importantly to understand the way in which the image's changing forms and the changing meanings assigned to the image were linked to the formation of a new and distinctive complex of religious beliefs and practices.;This dissertation is based on an examination of more than two hundred sculptures of the pensive image, many of which are accompanied by dedicatory inscriptions. Approximately one-third of the images and inscriptions have not previously been described in any scholarly publication. The geographic and chronological coverage ranges from early Gandhara (the first to third centuries), Dunhuang and Jingta examples (c. 400-470 AD), through the Yungang, Maijishan and Longmen cave-temple complexes (c. 460-530 AD), to sixth-century examples from Shanxi, Hebei and Shandong.;The iconographic development shows a clear progression in the pensive figure's importance, from a minor role as attendant to a prominent deity in its own right. At the same time, my analysis of the accompanying inscriptions reveals that the figure gradually began to take on a distinct religious significance. To reconstruct the religious concepts that the Siwei Bodhisattva represented, I examine both textual and visual evidence relating to this figure, showing how it embodied ideas about mental discipline' in pursuit of enlightenment and the belief in Pure Lands. By reconstructing the religious beliefs and practices surrounding the cult of Siwei, I illustrate the ways in which Chinese religion was constituted through the interaction of texts, images and ritual practices.
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Colli, Benedetto <1990>. "“L’esercito dei bodhisattva”. Monaci zen al fronte, da Kamakura alla guerra del Pacifico." Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/13202.
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L’obbiettivo dell’elaborato è analizzare il fenomeno dell’arruolamento volontario dei monaci zen nell’esercito imperiale giapponese durante la seconda guerra sino-giapponese e la guerra del Pacifico.
Nella prima parte analizzerò l’impatto del saggio “Zen at War” di Brian Victoria sul mondo monastico giapponese. Esaminerò il contenuto dell’opera, avanzando una critica al metodo di Victoria e alla retorica che vuole lo zen e il mondo dei bushi strettamente collegati. È mia intenzione dimostrare come questa retorica e l’analisi contenuta in “Zen at War” possano spiegare perché gli zenisti abbiano accettato passivamente l’imperialismo del governo, non perché abbiano collaborato attivamente alla guerra.
Nella seconda parte, delineerò il quadro storico-politico di inizio periodo Kamakura, sottolineando come lo sviluppo del buddhismo della Terra Pura, a opera di Hōnen e Shinran, abbia consentito ai bushi di smarcarsi “spiritualmente” dal predominio della corte. Analizzerò l’interpretazione data dai due pensatori al “Sukhāvatīvyūhasūtra”, evidenziando il problema posto dalla fede vissuta come alternativa alla morale, per dimostrare come i due maestri cambino il modo in cui i bushi percepiscono il momento dello scontro, iniziando a viverlo come forma “estrema” di meditazione.
La terza parte consiste nell’approfondimento di alcune figure significative della permanenza nei secoli di una comunanza tra lo zen, il buddhismo della Terra Pura e il mondo dei bushi: Takuan Sōhō, Suzuki Shōsan e la scuola Ōbaku.
Nella quarta parte intendo dimostrare, basandomi sugli studi di Emiko Ohnuki-Tierney, come l’associazione tra le Unità d’attacco speciale dei kamikaze e lo zen sia fallace o frutto della retorica post-bellica.
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Wilhite, Matthew Jonathon. "The dharma of obedience: Yunqi Zhuhong's realist interpretation of the Brahma Net Sutra." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1801.
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The Ming Dynasty (1368-1644) saw China transition from the medieval to the early modern period. This transition was marked by rampant piracy, a boom in book publishing, and other developments that challenged traditional social and economic habits, thereby forcing China to evolve. Buddhism during the time was similarly stressed, facing government suppression early in the Ming, and facing steeper competition for donations and patronage throughout the dynasty. In response, Ming Buddhism adapted itself to the changing times in numerous ways: the rise of lay societies and an increase in devotional practice being two important examples. One of the most prominent figures of late Ming Buddhism is Yunqi Zhuhong (1535-1615). In 1587 Zhuhong wrote the "Fanwangjing xindipin pusajie yishu fayin," a commentary on the Brahma Net Sutra, which contains a list of ten major and forty-eight minor "bodhisattva precepts" taken by both lay and monastic Buddhists in East Asia. Therefore, Zhuhong's commentary allowed him to interpret the common moral framework of all Buddhists in his local and extended community.
This dissertation offers a translation and analysis of key portions of Zhuhong's commentary on the Brahma Net Sutra in order to understand his philosophy of violence. By unearthing Zhuhong's arguments regarding when killing is or is not acceptable this dissertation aims to begin bringing Chinese philosophies of violence into conversation with western just war thought. Additionally, Zhuhong's philosophy of violence demonstrates what I term "Chan realism," which is an amalgam of moral and political realism. Understanding Zhuhong's philosophy of violence therefore also allows us to better understand the competing religious and political loyalties faced by those living in the late Ming. Lastly, by translating Zhuhong's philosophy of violence and analyzing his realism, this dissertation aims to increase our understanding of the novelty and innovation occurring within Chinese Buddhism during the Ming Dynasty.
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Proffitt, Aaron Patrick. "Koen the Dragon Bodhisattva: History and hagiography, a translation and analysis of the "Fuso ryujinden"." Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1455164.
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Pan, An-yi. "Li Gonglin's Buddhist beliefs and his Lotus Society Picture an iconographic diagram of the bodhisattva path /." online access from Digital dissertation consortium, 1997. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9811328.
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Tournier, Vincent. "La formation du Mahāvastu et la mise en place des conceptions relatives à la carrière du bodhisattva." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5002.
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Le présent travail entreprend d'éclairer l'évolution des conceptions relatives au bodhisattva et à sa pratique au sein de l'école Mahāsāṃghika-Lokottaravādin, dans une période charnière de l'histoire du bouddhisme indien (ca. Ier s. -Vème/VIème s. Apr. J. -C. ), à partir de l'étude de la formation et des vicissitudes d'un élément constitutif de son Vinayapiṭaka, le Mahāvastu. La réévaluation de l'histoire de la composition de ce texte passe par l'étude de son exemplaire le plus ancien et la réédition de portions significatives. L'étude met en lumière différentes étapes dans la composition du Mahāvastu et, en particulier, les accrétions successives ayant pris place dans la première partie de la collection, centrée sur la carrière spirituelle du futur Śākyamuni précédant sa dernière naissance. Le Mahāvastu dut se fonder comme une contrepartie narrative à la section des miscellanées du Vinaya, vouée à en éclairer les catégories d'ordination. Le développement de la littérature centrée sur les lignages de Buddha ayant scandé le parcours de Śākyamuni vers l'Éveil conduisit à une extension ad infinitum de la carrière de ce dernier. Au sein même de ce genre littéraire, un ensemble de quatre étapes de la pratique spirituelle vers l'Éveil se développa, contribuant à une généralisation de la carrière à tous les bodhisattva. Ceci prépara l'acceptation de discours promouvant la réalisation du parfait Éveil au sein des milieux Lokottaravādin. Pour mieux comprendre ce phénomène, il est fructueux d'étudier le processus ayant conduit à l'intégration du Daśabhūmika, l'un des textes transmis par des aspirants à l'Éveil, dans le Mahāvastu et à sa reconnaissance comme Parole de BuddhaThe present work aims to shed light on the school of the Mahāsāṃghika-Lokottaravādins during a key period for the History of Indian Buddhism (ca. 1st to 5th/6th century AD) and on the evolution of its conception of the bodhisattva and of his religious practice. This is achieved by studying the formation and the vicissitudes of an integral part of that school's Vinayapiṭaka, namely the Mahāvastu. Analysis of the text in the light of the earliest surviving manuscript reveals different stages in the genesis of the Mahāvastu, in particular, successive accretions that found their way into the first part of the collection and that deal with the spiritual career of Śākyamuni before his last birth. At an early stage, the raison d'être of the Mahāvastu must have been to serve as a narrative companion to the Miscellanea section of the Vinaya, and in particular to its account of categories of ordination. The growth of the literary genre of works that recount the lineages of Buddhas in whose presence Śākyamuni progressed towards Awakening led to an extension ad infinitum of his career. Within this literature, terms for four phases in his spiritual practice came into being, and these lent themselves to being generalised to apply to the careers of all bodhisattvas. This paved the way for the acceptance, among the Lokottaravādins, of discourses that openly promoted perfect Awakening as a religious goal. As a contribution to the understanding of this phenomenon, I present a study of the process that led to the integration into the Mahāvastu of the Daśabhūmika, a text transmitted by practitioners aiming at Buddhahood, and to its recognition as the Word of the Buddha
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Schmidt, Carolyn Woodford. "Bodhisattva headdresses and hair styles in the Buddhist art of Gandhāra and related regions of Swāt and Afghanistan." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1231508735.
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McLoughlin, Kevin. "Appropriation, representation and efficacy : three case studies of the bodhisattva Guanyin in 17th and 18th century Chinese print culture." Thesis, University of Sussex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424194.
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Schmidt, Carolyn Woodford. "Bodhisattva, headdresses and hair styles in the Buddhist art of Gandh?ra and related regions of Sw?t and Afghanistan /." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487681788251828.
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Schlosser, Andrea [Verfasser]. "On the Bodhisattva Path in Gandhāra. Edition of Fragment 4 and 11 from the Bajaur Collection of Kharoṣṭhī Manuscripts. / Andrea Schlosser." Berlin : Freie Universität Berlin, 2016. http://d-nb.info/1084634627/34.
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Van, Minh Pham. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966 /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030409.091316/index.html.
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Thesis (M. Sc. (Hons.))--University of Western Sydney, 2001."Research thesis submitted in fulfillment of the requirements for the degree of Master of Science (Honours) Social Ecology, School of Social Ecology and Lifelong Learning, University of Western Sydney, August 2001." Includes bibliographical references (leaves 398-400).
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Chavez-Segura, Alejandro. "A theology of international relations : a Buddhist approach to religion and politics in an interdependent world." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2091.
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For many decades, Buddhism in the West has been conceived as an ‘other-worldly’ religion with very little or –at least—limited authority in the public arena. This partial view of the Buddhist path overlooks the potential of Buddhism to interpret reality and help establish new causes and conditions to improve it. This thesis is rooted in Buddhism and seeks to develop a Buddhist theology in order to understand how international relations, as part of the contingent reality, are subject to change. Thus there is the possibility of reconstructing reality through the sum of individual will expressed in social groups, institutions and states. This Theology of International Relations follows a methodology of causality rooted in the dependent origination found in Buddhist theology. Thus, relative reality is conceived as the result of the interaction of different causes and conditions; individuals, through their thoughts and actions, provide new conditions which will be crystallized in particular social arrangements through an inter-subjective consensus. This arrangement is highly influenced by the individual’s allegiance with the sacred, however this is conceived, and thus establishes an ethical guideline in the individual’s relationship with other sentient beings and the ultimate level of existence. This dependent construction of reality goes from the individual level of analysis to the social, state, interstate and global levels in a chain of contingent reality. Therefore I suggest that states, institutions and society are the reflection of shared ideas, beliefs, goals and perceptions of reality between individuals. The human capacity to shape reality is rooted in the premise that they face a relative reality, one that is contingent on several causes and conditions. In Buddhism, all sentient beings play a key role in shaping reality but human beings play a unique role because they can overcome suffering when they recognize the interdependent relation of causes and conditions in a relative reality. If this is achieved, then absolute reality can be experienced, wherein the individual goes beyond all conceptions and senses in a state of emptiness of the self. These core ideas of a contingent reality, its construction through an inter-subjective consensus and the need to experience an absolute reality are premises which Buddhist theology developed and which this thesis explores. In chapter one this thesis considers the basis of Buddhist theology and how it explains the experience of the sacred, the role of religion and the potential for the construction of a relative reality. This thesis argues that religion is at the core of human existence as a vessel of faith which follows a particular theological path toward a communion with the divine. The Buddhist path, aware of the interaction of different levels of reality—relative and absolute—also conceives inner development and social change as key elements of an interdependent transformation. The idea of ‘world peace through inner peace’ is one advocated by ‘engaged Buddhists’ and found in the ethical code of Buddha’s message. Chapter two examines how international relations became the arena where individuals, institutions and states converge and reflect the basic premises of their world-views, whether rooted in anger, hatred and ignorance of the interdependent nature of all phenomena, or based in compassion and awareness of a shared common good. In addition, it addresses the issue of the resurgence of religion in international relations and how it is present or absent from political science theories and policy making. Through this analysis, several established elements such as the concept of the state, secularism and religion as a source of war, are challenged in a new era of multi-agency and mutual influence through religious ideas, groups and communities. Following this inter-subjective construction of the world, the thesis presents two case studies which argue that religious leaders exercise political influence through their actions, ideas and beliefs. The first is the life and works of Tenzin Gyatso, the Fourteenth Dalai Lama in chapter three and the second is the life of Archbishop Desmond Tutu in chapter four. The former having suffered the violent occupation of Tibet and the continuous attacks on Tibetan culture that led him into exile, and the latter having faced the policies of hatred under apartheid, the Dalai Lama and Tutu managed to suggest a world where forgiveness is rooted in compassion and were human beings share the responsibility of creating a compassionate reality. The final chapter develops a new approach to the study of religion and politics providing new variables of study and new categories to understand how international relations are influenced by religious ideas and movements. This thesis argues that there is a need to study and understand this interdependent relation between religious and secular actors through theoretical approaches in international relations and opens the discipline to new paradigms such as the Buddhist theological approach. The outcome of this partnership depends on the individual’s decision to engage, whether in negative causation that leads to violence, fear, terror and the perpetuation of suffering or in a positive one which opens the possibility of peace and liberation from suffering through compassion, forgiveness and reconciliation, recognizing our common humanity and shared universal responsibility.
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Techaniyom, Chotika. "L'enseignement bouddhique et le rôle du roi en Thaïlande." Thesis, Paris, INALCO, 2013. http://www.theses.fr/2013INAL0013.
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L’étude des Jâtaka canoniques destinés au monarque et celle des Jâtaka apocryphes de Thaïlande montrent que le personnage-monarque qui commet des actions néfastes peut améliorer sa conduite grâce aux messages essentiels transmis par le maître. Le monarque-Bodhisatta pratique à la fois les dix-vertus du monarque - Dasa-râjâ-dhamma et les dix vertus transcendantes du futur Buddha - Pârami. Ces études dévoilent que le monarque bouddhiste doit suivre les deux principaux cadres de conduite : les dix-vertus du monarque et les devoirs du roi universel – Cakkavatti-vatta qui s’interpénètrent. Influencé par les enseignements bouddhiques, le roi Rama IX de Thaïlande prouve en les adoptant que ces codes de conduite sont applicables en les adaptant à sa charge afin d’améliorer la qualité de vie de son peuple. Ces enseignements conviennent à tous, du chef d’Etat à celui qui se gouverne lui-mêmeThe study of the canonical Jâtaka intended for the monarchy together with the apocryphal Jâtaka in Thailand demonstrates that the monarch who commits harmful actions can rectify his conduct thanks to the essential messages passed on by a Buddhist Master. The Bodhisatta-monarch employs the ten virtues of the monarch - Dasa-râjâ-dhamma - and the ten transcendental virtues of the future Buddha -Pârami. These studies reveal that the Buddhist monarch should follow the two main courses of conduct : the ten virtues of the monarch and the duties of a universal monarch - Cakkavatti-vatta – which interpenetrate. Influenced by the Buddhist teachings, King Rama IX of Thailand adopted these precepts in the execution of his kingly responsibilities and, by improving the quality of life of his subjects, proved their pertinence. The teachings are applicable to all, from Heads of State to the self-governing individual
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Koh, Hey Ryun [Verfasser], and Lothar [Akademischer Betreuer] Ledderose. "Die Ikonographie der Maitreyafigur mit gekreuzten Füßen und des Tusita-Himmels, dargestellt anhand des Sutra von der Visualisierung der Wiedergeburt des Bodhisattva Maitreya im himmlischen Paradies Tusita / Heyryun Koh ; Akademischer Betreuer: Lothar Ledderose." Heidelberg : Universitätsbibliothek Heidelberg, 2018. http://d-nb.info/1178374009/34.
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Ku, Hay Lin Helen. "The hidden/flying dragon : an exploration of the Book of Changes (I Ching) in terms of Nietzsche’s philosophy." Thesis, Pretoria : [s.n.], 2009. http://hdl.handle.net/2263/25130.
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The ancient Chinese I Ching, the Book of Changes, and the philosophy of the German philosopher Friedrich Nietzsche (1844-1900) both assert that the universe exists in a state of change. The I Ching, originally a book of divination, illustrates the changing phenomena of the natural world in terms of sixty-four hexagrams, which are figures composed of six lines yielding and firm lines, representing actual conditions and relationships existing in the world and caused by the interplay between two primordial forces, yin and yang. The I Ching shows that on the macro level the Tao works in the universe, in heaven and on earth, and on the micro level it applies to man. The I Ching teaches harmony with Tao and its power (natural law and moral law), so that its reader may take appropriate action in any given situation with reference to the hexagrams and their appended judgments as revealed by the oracle. Nietzsche, however, regards the world as the Will to Power, ‘a monster of energy’, like a storming and flooding ocean eternally changing, where harmony and order seems impossible. His mouthpiece, Zarathustra, who teaches the Übermensch, encourages a war-like attitude towards life. Zarathustra’s second metamorphosis of an evolving spirit, the warrior lion, marks the difference between the Nietzschean Übermensch and the Chinese sage who attains harmony and balance within and without, a mysterious union with heaven. Zarathustra’s third metamorphosis, a playing child, creates itself as its own ‘bridge’ through a process of self-overcoming, whereas the I Ching indicates order to be the ‘bridge’ over chaos, the order of the human world being expressed in the five cardinal relationships. Whereas the I Ching advises its reader to follow their own nature and fate in order to lead a harmonious moral life, Nietzsche’s Übermensch is ‘the annihilator of morality’ and paradoxically ‘the designation of a type of supreme achievement’ (EH Books 1). With his idea of the Übermensch, Nietzsche indicates that morality is a pose (BGE 216). He seeks to make us become aware that we should invent our own virtue and create our own way in order to become what we are. He criticizes Christian morality, calling himself ‘the first immoralist’. His shocking approach attempts to make us become aware of the possibility that a ‘noble morality’ and ‘higher moralities’ ought to be possible. His Übermensch represents such a higher mode of existence. Zarathustra also teaches the doctrine of eternal recurrence, implying that moment is eternity, changelessness within change. Multifarious manifestations are the expression of the Tao. Everything is interconnected and interdependent. Whereas ordinary men see the continuity of phenomena as real, enlightened beings are aware of the transitory and illusive nature of the self and all things. The Nietzschean Übermensch embodies the characteristics of an enlightened being, a Buddha or Bodhisattva in Buddhist terms, characteristics such as wisdom and compassion. Therefore, the practice of the Bodhisattva is explored as a feasible way for actualizing the Nietzschean hypothetical Übermensch.Thesis (DPhil)--University of Pretoria, 2009.
Philosophy
unrestricted
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Murdock, Jacob M. "Lethe and the Twin Bodhisattvas of Forgiveness and Forgetfulness." Thesis, Pacifica Graduate Institute, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10258489.
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Journey with the myth of Lethe, spring of oblivion and mother of anxiety, into the land of radical forgiveness and forgetfulness, healing the soul of the world. Forgetfulness is defined as proactive and positive, not reductionist or regressive. The research includes a comprehensive research survey of over 300 papers and 100 works of literature related to concepts of forgiveness and forgetfulness. Qualitative, alchemical hermeneutics, intuitive inquiry, and shamanic participatory epistemology methodologies are applied to investigating how life might be improved by a deeper level of healing of the soul provided by forgiveness and forgetfulness. The findings indicate that forgiveness and forgetfulness heal the individual, collective, and the planet as a whole. Recommendations are made for further psychological research, clinical implementation, and inclusion of forgiveness and forgetfulness in the areas of general psychotherapeutic theory and practice; wisdom psychology; posttraumatic embitterment disorder (PTED); and transgenerational transmission of trauma, suicide, and trauma.
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Zhang, Huiming. "Iconographie de Mañjuśrī et du mont Wutai en Chine médiévale : une étude d’après les matériaux picturaux de Dunhuang du VIIe – au Xe siècle." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE4023.
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De nombreuses peintures de Dunhuang réalisées entre le VIIe et le Xe siècle représentent Mañjuśrī chevauchant un lion, en lien avec le mont Wutai. Ce thème compte parmi les plus connus de l’iconographie bouddhique de la Chine médiévale. La majorité de peintures murales traitant de ce sujet se trouvent dans les grottes de Mogao. La thématique picturale d’origine indienne a ici parfaitement été adaptée au contexte chinois. Le présent travail s’est attaché à l’étude des sources bouddhiques et laïques chinoises et en particulier à une analyse des prototypes et des modèles de représentation dans le cadre du développement de l’art bouddhique en Chine sous la dynastie des Tang. On a ainsi pu mettre en évidence différents phénomènes liés à l’évolution et la transmission d’éléments iconographiques bouddhiques dans un contexte d’échanges privilégiés entre les cultures indienne, bactrienne, sogdienne, chinoise et tibétaine entre le VIIe et le Xe siècle. Une analyse des matériaux iconographiques et textuels chinois nous a également permis de cerner le développement d’une thématique, et de sa mise en image, touchant à des pratiques religieuses ou laïques dans les régions du mont Wutai et de Dunhuang. Chaque représentation est interprétée dans le contexte culturel chinois où elle a été produite et, quand cela a été possible, un rapprochement avec des sources textuelles ou un modèle a été proposé. Il apparaît ainsi que ces représentations de Dunhuang constituent une documentation exceptionnelle nous permettant de restituer un épisode de l’histoire de l’iconographie bouddhique en Chine pour la période médiévaleOn plenty of Dunhuang paintings, painted between 7th and 10th centuries, Manjusri appears riding on a lion, and in relation with Mount Wutai. This is one of the most famous theme of Chinese Middle Age buddhist iconography. Most of wall-paintings dealing with that topic are located in Mogao caves. That pictural thematic originating in Indiana was perfectly adapted to the chinese cultural context. The purpose of the present work is the study of chinese buddhist and lay sources in China under Tang dynasty, particularly we provide an analysis of prototypes and models of representation within the frame of buddhist art development during that period. Thus, it was highlighted various phenomenons related to the evolution and transmission of buddhist iconographic items in a context of close exchanges between indian, bactrian, sogdian, chinese and tibetan cultures from 7th to 10th centuries. The analysis of iconographic and textual chinese materials also led us to define the development of a thematic related with religious or lay practices in Mount Wutai and Dunhuang regions, and its way getting into images. Each of these representations is given an interpretation in the chinese cultural context, and when possible, a link to textual sources or a model is suggested. Then, it turns out that these representations from Dunhuang constitute an exceptional documentation that gives us the possibility to restore an episode of the history of Buddhist iconography in China during the middle-age period
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Williams, Junko Ikezu. "Aeroplanes, bodhisattvas, and boys: fragments from the modernist prose of Inagaki Taruho." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu1335193269.
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Zhu, Tianshu. "Buddhas and Bodhisattvas: emanators and emanated beings in the Buddhist art of Gandhara, Central Asia, and China." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1182181696.
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Harris-Birtill, Rosemary. "Mitchell's mandalas : mapping David Mitchell's textual universe." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12255.
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This study uses the Tibetan mandala, a Buddhist meditation aid and sacred artform, as a secular critical model by which to analyse the complete fictions of author David Mitchell. Discussing his novels, short stories and libretti, this study maps the author's fictions as an interconnected world-system whose re-evaluation of secular belief in galvanising compassionate ethical action is revealed by a critical comparison with the mandala's methods of world-building. Using the mandala as an interpretive tool to critique the author's Buddhist influences, this thesis reads the mandala as a metaphysical map, a fitting medium for mapping the author's ethical worldview. The introduction evaluates critical structures already suggested to describe the author's worlds, and introduces the mandala as an alternative which more fully addresses Mitchell's fictional terrain. Chapter I investigates the mandala's cartographic properties, mapping Mitchell's short stories as integral islandic narratives within his fictional world which, combined, re-evaluate the role of secular belief in galvanising positive ethical action. Chapter II discusses the Tibetan sand mandala in diaspora as a form of performance when created for unfamiliar audiences, reading its cross-cultural deployment in parallel with the regenerative approaches to tragedy in the author's libretti Wake and Sunken Garden. Chapter III identifies Mitchell's use of reincarnation as a form of non-linear temporality that advocates future-facing ethical action in the face of humanitarian crises, reading the reincarnated Marinus as a form of secular bodhisattva. Chapter IV deconstructs the mandala to address its theoretical limitations, identifying the panopticon as its sinister counterpart, and analysing its effects in number9dream. Chapter V shifts this study's use of the mandala from interpretive tool to emerging category, identifying the transferrable traits that form the emerging category of mandalic literature within other post-secular contemporary fictions, discussing works by Michael Ondaatje, Ali Smith, Yann Martel, Will Self, and Margaret Atwood.
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Mozaffari-Falarti, Maziar. "Kedah : the foundations and durability of Malay kingship." Thesis, Queensland University of Technology, 2009. https://eprints.qut.edu.au/31237/1/Maziar_Falarti_Thesis.pdf.
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Gabriella, Darvas, and Darvas Gabriella. "Mythical Liminality in the Buddhist Bodhisattva Ideal." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/985fg9.
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碩士佛光大學
佛教學系
103
Present research demonstrates that Arnold Van Gennep’s widely known anthropological theory, the “rites of passage” can be accommodated in stories of the Buddha’s previous rebirth. Connecting Buddhist myths with the notion of “liminality” is not a widespread nevertheless promising proposition in order to gain more knowledge on the Bodhisattva Path. In the first part of this paper we argue the relevance of mythology in human mculture and introduce the problems of applying European mythographical aspects in the research of Buddhist myths. In the second part we give an outline of Van Gennep’s theory and its possible usage in our study in form of a heuristic fourfold division: liminality of space, social attributes, outer and inner transformation of the hero. Then we apply these aspects, in the stories of Sadāprarudita and Sumedha.
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Cheng-Hsien, Sun, and 孫政賢. "The Manjusri Bodhisattva image research and creation." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/45188172309631725272.
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碩士東方設計學院
文化創意設計研究所
101
This study takes the images of the wisdom guardian “Miaojixiang”, i.e., Manjusri, for the object of research and creation. It delves into the formation and meanings of the images and visual symbols, and then utilizes the created images in cultural and creative products. The purpose of this study is to reformate and re-design the cultural industry, in order to create unique cultural elements and an industry that possesses a core value and is well accepted by the market.
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CHEN, Jin-Xia, and 陳錦霞. "The miraculous stories of Ti-tsang Bodhisattva." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/06326686492323063058.
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碩士國立中正大學
中國文學所
97
Buddhism has been popular in China for about more than 2000 years. (In the past,) many monks and literati and officialdom were good at studying the profound Buddhism. Relatively speaking, as regards the profound Buddhism, most people did not accept it with high interest and willingness. However, they agreed Buddhism by sharing the miraculous stories which occur in their own life or collecting the wonderful (miraculous) stories. Ti-tsang bodhisattva to the Four Great P’u-sa a fourth one in the Chinese Buddhism.Kṣitigarbha''s Jataka tales that are narreted in The Sūtra of The Great Vows of Kṣitigarbha Bodhisattva, link up with filial piety of the Chinese Confucianists by the spreed of related and good books. Most people learned the story of the Ti-yu through the Mu-lienming-jian jiu-mu pien-wen （transformation tales） and Ullambana. In the T’ang Mount jiu-hua jin Ti-tsang sign folktale arose. Ti-tsang is associated with the Ti-tsang bodhisattva. until the seventeenth century, it is considered Ti-tsang bodhisattva hua-shen（incarnation）.
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Shi, Guo-Shings, and 釋果興. "A Study on the bodhisattva path in《The *Brahmajāla Sūtra》—Centered around Venerable Ling-Yuan’s Annotations on the Bodhisattva Precepts." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/09776813799943523396.
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碩士法鼓文理學院
佛教學系
105
In 1965, Venerable Ling-yuan published a contemporary annotation on the Brahmajāla Sūtra at the Da-Jyue Chan Monastery. After studying the theories and teachings of Tiandai and Huayan schools recently, the author realize that this exegesis actually explains the cultivation procedures of the bodhisattva path . In this study, six contemporary commentaries on the Brahmajāla Sūtra were collected for comparing the differences among them. Nonetheless, three different perspectives of introduction were found: the humanistic ethics, precepts/śīla towards liberation, and the cultivation procedures of the bodhisattva path. A subsequent effort was applied to review the relevant literature contiguously yet only works on bodhisattva precepts ( in the Brahmajāla Sūtra ) found, nothing related to the cultivation procedures of the bodhisattva path. As《The Brahmajāla Sūtra》proposes simultaneously ”the bodhisattva precepts” and ”the bodhisattva path, the orientation of this study is positioned on the cultivation procedurs of the bodhisattva path in the Brahmajāla Sūtra -- centered around the Venerable’s annotations on the bodhisattva precepts. The newly collated《Brahmajāla Bodhisattva śīla Sūtra》by Venerable Ling-yuan enables the author to realize that the Venerable actually assembled those commentaries mentioned above in his work, which includes Tiandai, Huayen, Consciousness-only (Yogācāra), Chan, Vinaya, and Pure-land schools, etc. Drawing from the result of this study, the Venerable integrated all ideologies, without contradiction, to develop his view for the procedures of cultivation on one hand and to enable affinity between the aspirated practitioners/beginners with the orderly procedure of the bodhisattva path on the other. Besides, his method discloses the procedural gradualness, and his discourse covers sudden and perfect teachings. Therefore, this Brahmajāla Sūtra could most likely be a paradigm in Chinese Buddhism for the cultivation procedures on the Buddha path. This study points out the key points of the bodhisattva precepts and additionally reveals the direct liaison between the bodhisattva precepts and the procedures of cultivating the bodhisattva path. Furthermore, the Venerable’s book on bodhisattva precepts (bodhisattva śīla ) of the《Brahmajāla Sūtra》covers the humanistic ethics, the precepts/śīla towards liberation in procedures of cultivating the bodhisattva path. From an extensive viewpoint , as the provenance of the sutras is related to “Pāramī”, the bodhisattva path in the Theravada Buddhism, whence following the sudden and perfect teachings in Chinese Buddhism, the syncretism between the Theravada and the Chinese Buddhism on the bodhisattva path could be achieved to form a Buddhist altruistic “universal ethics” and be able to provide a set of harmonious dialogue principles under the circumstance of oppositions among the contemporary diverse religions.
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HUNG, LI-FENG, and 洪麗鳳. "The Study of Bodhisattva-caryā in the Amitārthasūtra." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/23364574097361152409.
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碩士玄奘大學
宗教學系碩士班
101
Abstract Amitārthasūtra is one of the striking Mahāyāna scriptures, comprising three chapters: “Chapter on Virtues”, “Chapter on Preaching”, and “Chapter on Ten Merits”. Its core tenet is to praise the fruition virtues deriving from the three vehicles, to unfold the amitārtha of Mahāyāna, and to advise practicing the teachings of the amitārtha and the bodhisattva practices. Due to its conciseness in stating the bodhisattva practices, it has become a spiritual guide for the Tzu Chi Foundation. The term “amitārtha” has many senses. Among them the most essential one that corresponds to the Mahāyāna teaching is the meaning without opposite sides. A bodhisattva should perceive all the phenomena without opposite sides. In other words, there should be neither large nor small, neither arising nor ceasing, neither dwelling nor moving, neither advance nor retreat, and so on. Just as in the Perfection of Wisdom Sūtra there is also mentioning of emptiness of all phenomena. Besides, the term “innumerable meanings” also refers to innumerable doctrines, for critical teachings pointing to the various capacities of all sentient beings generate accordingly. Moreover, from the time perspective, Buddha’s doctrines have become innumerable since they spread through time. Likewise, from the perspective of benefiting all sentient beings, benefits have become innumerable as well. This study attempts to analyze the senses of the term “innumerable meanings”, and to expound the significance of the bodhisattva practices in Mahāyāna by means of miming the bodhisattva practices through the text of Amitārthasūtra. In addition, the humanitarian deeds of Tzu Chi Foundation will be presented as exemplary of Amitārthasūtra in order to illustrate the real-world possibilities of “innumerable meanings” in modern days. Keywords: Amitārthasūtra, bodhisattva practices, emptiness of all phenomena, formlessness, Tzu Chi Foundation
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林宣瑩. "The Antidotes of the Bodhisattva in Bodhisambhāra-śāstra." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/25817036054585887406.
Full textAbstract:
碩士佛光大學
佛教學系
101
In order to achieve the enlightenment, a Bodhisattva needs the provisions for enlightenment, including practicing the six perfections and the four immeasurables as well as accumulating the collections of merits and wisdom. In addition, a Bodhisattva must deal with his own afflictions. He should not fear their afflictions, for he vows to liberate the sentient beings through transgressions arising from affliction taint. Therefore, when the afflictions arise, he should observe them and firmly control them by means of the antidotes to them. Hence, the means of the antidotes to afflictions are crucial. Bodhisambhāra-śāstra explans how Buddhas and Bodhisattvas practice the Bodhisattva paths and accumulate the Bodhisattva provisions through transgressions arising from affliction taint. Hence the afflictions are regarded as one of the provisions in order to attain the enlightenment. Firstly, the provisions of the six perfections are necessary for completing practicing the Bodhisattva paths. It is also necessary to understand the meanings of the provisions as well as the six perfections. Besides, they should be possessed with merits and wisdom. Secondly, they should use the wisdom by skillful means, especially when a bodhisattva perceives emptiness as the nature of all phenomena and meditate on emptiness. Lastly, they should practice the Bodhisattva paths in their correct order in order to attain the enlightenment. Finally, Bodhisattvacaryāvatāra, which is written by Śāntideva, is analyzed in order to make a comparison with Bodhisambhāra-śāstra. Both of the two treaties focused on afflicted minds and their antidotes. By comparing the antidotes in the two treaties, the difference of the antidotes to the afflictions and the reasons of being different become evident.
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chy, huang ching, and 黃靖琦. "The Study of Relationship Between the Bodhisattva Path and the Bodhisattva Precepts—Based On the Chinese Translation of 《Yogācāra-bhūmi‧śīla-patala》." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/13251450064835041083.
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Lu, Chia-Ming, and 呂嘉民. "The Thoughts and Practices of Bodhisattva in the Lotus Sutra." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/ybw4fg.
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Hsu, Hung-Chuan, and 許鴻傳. "The Research on Civilian Faith in Ghara Bodhisattva in Taiwan." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/56668658717511062526.
Full textAbstract:
碩士國立臺南大學
台灣文化研究所
94
The Research on Civilian Faith in Ghara Bodhisattva in Taiwan Instructor: Pro. Tai, Wen-Feng Student: Hsu, Hung-Chuan Abstract Based on the experience from field surveys, this thesis mainly discusses the features of civilian faith in Ghara Bodhisattva, and clarifies the implication of this traditional worship through splendid temple fairs and rituals. The word “Ghara”, derived from Buddhism, is the shortened form of “Samgharama” in Sanskrit and meant “Chung Yuan” or “Sen Yuan” in Chinese. It originally refers to the houses or courtyards where the Buddhist monks live, and then comes to all the temples comprising lands and buildings, a nickname for temples of Buddhism. Therefore, the god guarding the temple is known as Ghara Bodhisattva. According to the Buddhist Scriptures, there are 18 Ghara Bodhisattvas. But in China, the local god of land is seen as Ghara Bodhisattva by some temples, or the image of a specific human soul is seen as Ghara Bodhisattva by a certain temple. In this case, Kuan Yu is so popular that most of the temples in Taiwan take his image as the Ghara Bodhisattva. However, instead of Kuan Yu, the Ghara Bodhisattvas worshiped by the civilian population in Taiwan are some gods of civilian worship, who can be classified as city god, accounting god, land guardian and temple guardian according to their functions. Now, in Taiwan, there are only five temples worshiping Ghara Bodhisattva as the main deity. Built in the Ching dynasty, the five temples are respectively located at Yanshuei Township of Tainan County, Pizihtou of Baihe Township, Piliao and Tiesianciao of Sinying City as well as Siluo Township of Yunlin County. Except the Ghara Bodhisattva of Tiesianciao, who comes from the Temple of City God in Tainan, all the Ghara Bodhisattvas come from Zhangzhou and Quanzhou of Fujian, China. In addition to those, another Ghara Bodhisattva feted in turn by Jiaosiou, Wushantou, Duzihtou, Sinjhong of Guantian Township, Tainan County and Jhouzih of Siaying Township is said to have been sculptured from the charm brought overseas from Zhangzhou by the five brothers with the surname of “Hu”. Held annually in the first month of the lunar calendar since 1956, the parade of the five-village itinerant ritual is the most dynamic activity of the civilian faith in Ghara Bodhisattva and the microcosmic object of this research. The results of this research show that the Ghara Bodhisattva in Taiwan can illustrate a deity who is neither Kuan Yu nor Buddhist Samgharama protective god, but a god worshiped only by the civilian population, through their differences in originations, names, images, birthday celebrations and functions. Although the word “Ghara” is derived from Buddhism and there are 18 Ghara Bodhisattvas, some ancient saints, wise men, scholars and Confucians are apotheosized in China. Consequently, the Ghara Bodhisattvas in some specific temples are of Confucianism, while the actual worship and rituals are carried out according to the Taoist patterns. Therefore, the Ghara Bodhisattva in Taiwan has Confucian, Taoist and Buddhist features at one time. This thesis is divided into five chapters. Chapter I is the introduction, presenting research motivation, purpose, scope and method. Chapter II is the elaboration on “Ghara”, mainly discussing the origination and evolution of the word “Ghara”. Chapter III focuses on the Temple of Ghara Bodhisattva, mainly discussing its history and rituals as well as Ghara Bodhisattva’s divinity and function. Chapter IV analyzes and compares the characteristics of the civilian faith in Ghara Bodhisattva. And Chapter V draws conclusions from the findings above. Keywords: Ghara Bodhisattva, five-village itinerant ritual, proactive god
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Guo, Kai-Ming, and 郭鎧銘. "The Concrete Practice of "Ren-Jian Buddhism" thought ── "Bodhisattva-gana"." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/79273540239264828496.
Full textAbstract:
碩士淡江大學
歷史學系碩士班
95
In the near for several dozens year,the "Ren-Jian Buddhism" thought takes Taiwan Buddhism and the academic circles quite receives,many Buddhism association none who does not take "Ren-Jian Buddhism"as the summons, the organization association, positive is engaged in matter of line the social concern. But in these many associations''behind, the author pondered to a question, the "Ren-Jian Buddhism ''s navigator" ──master Yin-shun in the ideal "Bodhisattva-gana" along master is what kind of form, has these connotations and the theory principle? What also has such " Bodhisattva-gana" the practice goal also is? These questions have the response and the reorganization necessity, this is the author writes the paper the motive to be at. The author take the Nagarjuna, master Tai-xu, master Yin-shun along three characters as a vein, from them "the life situation" and "the time situation" looked " Bodhisattva-gana" ideally this one proposed, inspires again with continues. Moreover " Bodhisattva-gana" from the Buddhism history evolution and the dependent relationship principle proof forms should however and inevitably; Then stands based on "Ren-Jian Buddhism" thought, why reorganizes "Bodhisattva-gana" should have these theories principle and the practice goal, and seeks the basis of sutra. Then theory principle which comes by this proof, engages in introspection the contemporary practice the " Ren-Jian Buddhism" association, whether is in harmony with the original meaning which master Yin-shun is suitable, or has the trend slant in the time place adaption the phenomenon production, and proposes the author individual some views. Will believe a penetration actual matter line of observation and reconsidering, will be helpful to understood and will carry out master Yin-shun to be suitable the "Ren-Jian Buddhism" thought and the characteristic.
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Hwang, Yuh-Jang, and 黃郁章. "An Analysis of “The Emerald Bodhisattva” by Yao Yi-Wei." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/06756108949587491906.
Full textAbstract:
碩士國立東華大學
中國語文學系
99
Yao Yi-wei (1922-1997) was a wide range of specialists. He is renown in "literary criticism", "Aesthetics" and "Drama". Yao Yi-wei is not only a profound contribution to academic research in the drama has a great influence, which "The Emerald Bodhisattva" is well-known. In this paper, from four dimensions to explore " The Emerald Bodhisattva " presented the deep meaning and value. Point of view in “the author’s intention", the mainly in integration the message of "the author’s intention", and extension to the situation of "misunderstanding", further creating the beginning of the tragedy in "The Emerald Bodhisattva". Point of view in "space-time", the mainly in the description of expansion in space-time which has four dimensions. We can see that space-time application of the special features in " The Emerald Bodhisattva ". Point of view in "tragedy", the mainly in the description of how tragedy occur which has a close relationship with "misunderstanding", "social value", "the plight of human emotions", and other factors. Point of view in “psychological”, the mainly in the description of the problem and choices in life which has a close relationship with psychological traits. We can use psychological analysis of the dramatis personae, and then realized the life of reflection and care in this drama.
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Kuo, Kai-Ming, and 郭鎧銘. "A Study of Mañjuśrī Bodhisattva Faith in Chinese Medieval Period." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/v2c34x.
Full textAbstract:
博士中國文化大學
史學系
106
Mañjuśrī Bodhisattva is an outstanding Bodhisattva for the early Mahāyāna Period, which is admired for the early Mahāyāna. Has always been considered the embodiment of wisdom, for all the Buddha and Bodhisattva's teacher , Buddha of the Third Buddha. Legend of Mañjuśrī from the East , Mañjuśrī may wish to be the repetition of the Akshobhya Buddha's wish. Showing the early Mahāyāna Mañjuśrī Dharma with the East. Mañjuśrī said, "according to the first meaning, and just say deep law", directly from the law of the immortal meaning of the first meaning of speaking, in the "no living" after the air, after all, to recognize "all the law, "And see" trouble that is Bodhi "in this see. But also from the "origin, empty, middle" of the Dharma is to see, straight interpretation of respect for the pregnant, emphasizing the equality of men and women. Mañjuśrī Bodhisattva heavy law of the tendency of light law, but also the early Mahāyāna Bodhisattva style of the show. In Chinese Medieval Period, Wutai Mountain has gradually become the place of enlightenment associated with Mañjuśrī Bodhisattva.Nowadays, Wutai Mountain is the only one recognized by the common recognition of the Mañjuśrī Bodhisattva, but also by the entire Buddhist community recognition and respect.
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Yang, Shu-mei, and 楊淑妹(釋圓伽). "A Study on the Thought of Bodhisattva in the Mahaprajnaparamita-sastra." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/b9x8tf.
Full textAbstract:
碩士南華大學
宗教學研究所
101
The Great Treatise on the Perfection of Wisdom（Mahaprajnaparamita-sastra,《大智度論》）belongs to the category of writings on Mahayana Buddhism, and which is a commentary on the Large Sutra on Perfect Wisdom.（《大品般若經》） Since only the Chinese version exists, it has been an important influence on Chinese Buddhism. In this Treatise the presentation of the bodhisattva is broad and elaborate. Although the concept of the bodhisattva is found in Early Buddhism and Sectarian Buddhism, it focuses thereon the Gautama Buddha, describing his glorious achievements in previous lives and characterizing the bodhisattva as one possessed with superior forbearance and courageous spirit. According to the scholar Har Dayal, the meaning of bodhisattva is: “one who is devoted or attached to bodhi.” Many might wonder what encourages the bodhisattva and how does he summon the determination to keep on going? Even when faced with the various sorts of suffering in this world, he (or she) never loses the conviction needed to become a Buddha. The answer given is great compassion and profound wisdom, determining a path that does not enter a solitary Nirvana but seeks the benefit of all sentient beings. The concept of Bodhisattva is not a point of antagonism between Hinayana and Mahayana. The organization of the Treatise involves sravakayana practices such as “anutpattika-dharmaksanti” （the certainty of the non-arising of dharmas, 無生法忍） which is achieved by advanced bodhisattvas on the seventh ground (bhumi). In this stage, the knowledge (jnana) of a bodhisattva and the knowledge of sravaka are one and the same knowledge, but the latter lack skillful wisdom, great compassion, and the vows of the bodhisattva, looking instead toward Nirvana. There are differences between the concept of Bodhisattva in mahayana and sarvastivada（說一切有部） literatures. The Treatise considers bodhisattvas to be in possession of a wisdom capable of eliminating more afflictions than that of the sravakayana. The point of view between them is different. Mahayana’s proposition is “nothing having been created nothing can be destroyed”, as contrasted with the doctrine of impermanence advocated by sravakayana. The Treatise demonstrates that the spirit of Bodhisattva is nom-attachment for all phenomena, nor entry into Nirvana. The Bodhisattva persists on the path to help beings until realization of Buddhahood.
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HSU, YEN-CHIH, and 徐燕枝. "The Concepts of Śūnyatā and Bodhisattva-caryā in the Vimalakīrtinirdeśa-sūtra." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/84255885333715417972.
Full textAbstract:
碩士輔仁大學
宗教學系
100
Through the Mahayana Buddhist Vimalakīrtinirdeśa-sūtra, Vimalakīrti teaches us how to get liberation. Moreover, he also teaches us how to enlighten both oneself and others; i.e., his wisdom helps all living beings achieve the Buddhahood. There are three purposes of this paper. First, I will explain the meaning of ‘śūnyatā’(emptiness). Second, I will figure out the outline of ‘Bodhisattva-caryā’ (the path of being a Bodhisattva, the practice of being a Bodhisattva). Third, I will investigate the relationship between śūnyatā and Bodhisattva-caryā. What is the significance of this relationship will be also discussed in the paper. The scope of my research includes two texts. The major one is Vimalakīrtinirdeśa-sūtra, translated by Kumārajīva. The other is the Annotation of Vimalakīrtinirdeśa-sūtra, edited by Sengzhao who is a student of Kumārajīva. Furthermore, this paper is divided into three parts. Firstly, I will discuss the implication of ‘śūnyatā’, ‘anātmakam’, ‘apratiṣṭhita’, and ‘the incredible realm of liberation’. Secondly, I will explain the practice of Bodhisattva-caryā in Vimalakīrtinirdeśa-sūtra. It contains ‘the meaning of the Bodhisattva-caryā’, ‘Vimalakīrti’s bodhisattva’s performance’ and ‘the characteristics of Bodhisattva-caryā in the Vimalakīrtinirdeśa-sūtra’. Finally, the relationship between śūnyatā and Bodhisattva-caryā will be stated in the last part. Śūnyatā is the essence of prajñā. Bodhisattva’s practice focuses on using different miscellaneous talent and methods to benefit all living beings. Also, bodhisattvas achieve their enlightenment based on non-attachment and great altruism. They will help all living beings to attain the enlightenment too. It’s remarkably that śūnyatā and Bodhisattva’s practice is complementary performance. In all the past dynasties, the reason that the Vimalakīrtinirdeśa has been paid high attention are its values in literature, art, and mostly its dispensable teachings. The sūtra represents a generalized refined ideas of many sutras. It helps people to solve their puzzles and to eliminate the wrong attachment in life. This sūtra is worthy of the name of ‘Buddhist Bible’ which is very helpful for people to get liberation. It is a practice manual of Buddhahood. Also, it can apply its teachings in life. In other words, it can be applied into daily practice. Consequently, we will have rich and colorful life. Also, our spirit will be uplifted a lot. We can get the eventual relief in body, mind and spirituality.
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HUANG, HSIAO-PING, and 釋仁安(黃曉萍). "The Idea of Filial Piety Depicted in Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/96636384308120479533.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
105
The Idea of Filial Piety Depicted in Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra Abstract In this study, the concept of filial piety depicted in Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra (a popular sūtra in Chinese Buddhism; hereafter referred to as the “Kṣitigarbha Sūtra”) was investigated to explore the development of the said concept, subsequent responses from Confucians, and measures taken and responses made by Buddhists in answers to challenges encountered when Buddhism was introduced to China. The notion of filial piety illustrated in Kṣitigarbha Sūtra can be explained by the carrying forward, development, and practice of filial piety in Buddhism, where these endeavors make up the deficiencies of filial piety in traditional Chinese practices. This study was divided into the following sections: First, the view of filial piety initially preached in China and that addressed in Buddhism were identified. Related classics were interpreted and literature was examined to gain insight into the development of the Kṣitigarbha faith in China and how widely it was accepted. Second, the philosophies taught in Kṣitigarbha Sūtra were utilized to learn about Kṣitigarbha’s special virtues and the reason that caused him to take the vow( not to achieve Buddhahood until all hells are emptied.) In addition, the edification theories and targets of the Kṣitigarbha Sūtra were identified. Third, the spread of the Kṣitigarbha faith and its combination with folk religions in China were discussed. After Buddhism was introduced to China, it underwent a long period of adjustments with Confucianism before the two existed in harmony. Thus, the idea of filial piety evolved and differed from that initially presented in Buddhism. Over time, Kṣitigarbha was worshipped as the Lord of the Underworld. During this process, Kṣitigarbha Sūtra and other Buddhist classics on filial piety garnered a great deal of attention, which served to display the close relationship between Buddhism and Confucianism in preaching the concept of filial piety. Concurrently, the unique views of filial piety in Buddhism were conveyed: Buddhism emphasizes that children should be filial pious not only to their parents in this current life but also save their parents of seven generations to pay their debt of gratitude. The Kṣitigarbha Sūtra teaches filial piety using the ideas of causality, hell, offense and merit, interest, saving sentient beings, and repentance, making it markedly unique. In addition, the style of writing of the Kṣitigarbha Sūtra is smooth and easy to understand, satisfying the requirements to facilitate its circulation and encourage public belief. In Buddhism, children’s filial piety toward their parents is not limited to this lifetime but rather for seven generations, enabling those who are unable to do so in time to make up for their loss. Children can practice filial piety by reciting, talking about, memorizing, and writing Buddhist classics as well as saying the names and color painting Buddhas and Bodhisattvas . The notion of filial piety undergoing a fusion of Buddhism and Confucian becomes more integrated. Keywords: Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, Kṣitigarbha, Jataka tales, idea of filial piety
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Shi, ShengYing, and 釋聖因. "“The Four Mindfulnesses Contemplation” as a study of Mahayana Bodhisattva practice." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/92999406098938117188.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
101
Abstract Buddhism can be attached to the governance of the development of mental diseases like anxiety, depression, stress, and all kinds of trouble and pain that are created by advancements in technology and modern civilization. In addition, there is the issue of the trend of the degradation of our moral ethics and the loss of direction for our younger generation. In order to reverse the deterioration of this trend, we have to develop the potential of human intelligence and this in turn must rely on the employment of the mental faculty. Buddhism can provide a theoretical basis and implementation of practice. According to Buddhist canon the principles and practice, the “Four Foundations of Mindfulness” is one of the most important practices in the Dharma. “Four Foundations of Mindfulness” is generally considered to be a self-cultivation practice of the Theravada tradition. This thesis, through the utilisation of the three texts, "Agama – Satipatthan Sutta", "Dazhidulun" and Tiantai’s "Four Foundations of Mindfulness"; aims to explore the Four Foundations of Mindfulness, namely mindfulness of the body, feelings, mind, and mental events. This examination will mainly concentrate on its content, the sequence of procedures for the practice, and the different levels of achievement and so on. It is hoped that this will provide further positive support for "Four Foundations of Mindfulness" being not only a practice from the Theravada tradition, but also forms the basis for Mahayana Buddhist practice. According to the classification system of Tiantai’s four transforming teachings: Pitaka, Interrelated, Differentiated, and Complete (All-embracing). The Mahayana relies on the Complete Teaching’s “Three contemplations within one mind thought” being the “Wisdom of emptiness” in achieving the ultimate Buddhahood. The thesis is divided into five chapters. The First Chapter describes the motivation for writing this paper, the research purpose, literature review and research methodology, the scope, and finally the outline of the thesis. The Second Chapter provides a summary of the practice of the Mindfulnesses that are prescribed within "the Agama" – “Classic for the content of the introduction of a self-cultivation. The theme of the Third Chapter is the fascicle of
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LIN, KUO CHIAO-CHEN, and 林郭喬湞. "The Images of Guanyin Bodhisattva in the Journey to the West." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/79219849793378078655.
Full textAbstract:
碩士玄奘大學
宗教學系碩士班
101
The Journey to The West is a fantastic and magical novel and it is also one of the four Chinese masterpieces. Over the past four hundred years it has been discussed, and studied, by many Chinese and foreign scholars all over the world. While studying this paper, we have to know the edition and the author. Next, when we study the image of Guanyin in The Journey to The West, we have to find out the original form. It was from Guanyin in India, and it was a child with two horses in Rgveda. Also, it came from Vishnu who has many incarnations and it had lots of images from Shiva. The Guanyin from India had fully satisfied the religious expectation in China, and then it started a series of changes. Guanyin was always a male figure. But when Emperor Wucheng of Southern and Northern Dynasty was ill lying in bed, he dreamed that Guanyin was a beautiful woman. Since then, Guanyin became female. Thereafter, Guanyin repeatedly showed up in many different Chinese classical books, literature and dramas; it had been changing a lot, especially in Buddhist scriptures. We could see the origin of Guanyin more clearly in The Journey to The West. From the thinking, the style, the character, the dressing, the living and even the differing images of Guanyin in The Journey to The West, we could analyze and discuss in three parts. Therefore, we would get over the meaning of the Guanyin in The Journey to The West. In Kamakura Period( 1185-1333), the The Thirty-three Buddism Godness Guanyin in Buddhist art had become the major form of Chinese Guanyin. It was explained in many books. Because of this, the image of Guanyin in The Journey to The West had the image of Nanhai Guanyin, the image of Willow Guanyin and the image of Fish Basket Holding Guanyin; it effected the image of Lotus in Hand Guanyin after the publishing The Journey to The West. While you read this paper, there are many more, broader pieces of literature about the image of Guanyin. In such a vast amount of literature, this paper just scratches the surface. If you want to study more about the image of Guanyin in The Journey to The West, we hope you will know better from this research. Also, it will make more people study the Guanyin in more depth. There is a vast amount of literature available regarding the image of Guanyin, of which this paper represents a tiny amount. However, if you want to further study, or know more about the image of Guanyin in The Journey to The West, we hope that this research will provide you with a better understanding. Additionally, we hope that it will encourage more people to study Guanyin in more depth.
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Wang, Hsi-hsien, and 王錫賢. "The Study of the Wun chi Chu-hung’s thought on Bodhisattva Precepts." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/32466140417349094480.
Full textAbstract:
碩士國立臺南大學
國語文學系國語文教學碩士班
96
The study mainly focuses on the Wun chi Chu-hung’s thought on Bodhisattva Precepts. Chu-hung was very enlivened during the years of Wan-Li in the Ming Dynasty. Due to the inappropriate policy on Buddhism, bad discipline and morality for the monks, it seriously increased the decadency of Buddhism. Thus, the study was divided into two parts for further investigation of how Chu-hung prosper Buddhism by means of Bodhisattva Precepts. On one hand, investigating how Chu-hung improve the disorder of Buddhism at that time, solving the problems of collapse in ethics and cultivate oneself in Chan-Men and improving the quality of pure land school, in order to distinguish from the other secret religions banned by government. On the other hand, exploring how Chu-hung care all living creatures extracted from Bodhisattva Precepts, and advocating all kinds of saving tasks for all living creatures. By investigating these two parts, we can deeply understand his thought related to the spirit of saving all living creatures of Mahayana Bodhisattvas on Bodhisattva Precepts.
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Shih, Yan-ming, and 釋延明. "A Study of Ouyi Zhixu''s thought on Bodhisattva Precepts." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/80199454905647836296.
Full textAbstract:
碩士南華大學
宗教學研究所
100
Zhixu living in the era background of political corruption , phenomena of social and economic disorder. At that time of the Buddhism phenomena, he witnessed conflicts between schools, declining disciplines and problems of morality of the monasteries. With upholding the will of supporting the sustainability of Buddhism, Zhixu decided to commit himself in the revitalization of Buddhist discipline, in hoping to restore the profile of Three Practises of Buddhism(三學) . In his whole life, he tied up with patimokkha learning, lecturing and propagating vinaya, compilation various of scriptures and vinaya pitaka. His well regulated the conduct of Buddha‘s disciplines, providing warmth atmosphere for the malaise of the Late Ming Buddhist. Zhixu advocated the concept of Three Practices, integrating the schools of Zen, lectures and vinaya（禪教律） as a core education of Buddhist. He found that Buddha dharma is like the shining gems of Brahma net, all dharma teachings are mingle in harmony, and will not out of the scope of Three Practises . If one realised the significant and the functions of The Three Practises, he is able to practise to attain the nature of Buddha mind. Through the profound recognition of knowledge and practises, Zhixu respected Brahma Net Sutra as a root of academic and vinaya. He stresses the precepts of upholding and committing of bodhisattva with the reflection wisdom of The Methods of Mind Ground（心地法門）, both poses the purpose of practicing and reflection. Regarding the way of annotation, Zhixu integrated the major and secondary precepts of both Brahma’s Net Sutra （梵網經）and Bodhisattva Precepts Sutra（菩薩戒本經）, with interpretation and analysis of provisions accordingly. In addition with the clauses interpretation, he was enduing the meaning and functions of tri-vidhani silani (三聚淨戒) on the clause of precepts. Regards with the indication of taught and practices of bidhisattva’s precepts, Zhixu advocated The Tiantai’s Teaching as the theoretical basis of Brahma Net Sutra. He use of The Tiantai Five Mystical form (五重玄義) to programmatic and analysis in depth on the content of Brahma Net sutra. He stress that, the advantage of integration of Tiantai Yuanjiao(天台圓教)as the exactly awesome theoretical basis with combination of gradually practices of Biejiao(別教) , to create the unique complementary way for the ideological and practice of Brahma Net sutra.