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1
Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.
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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
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Wang, Youxuan. "Madhyamaka Vijnanavada and deconstruction : a comparative study of the semiotics in Kumarajiva, Paramartha, Xuanzang and Derrida." Thesis, Bath Spa University, 1999. http://researchspace.bathspa.ac.uk/1440/.
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Chan, Ngan-che, and 陳雁姿. "A study of Yogãcãra theory of the ten causes." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38864071.
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Jiang, Xiao. "Development of the concept of hell in China and the cult of Dizang and ten kings." Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3335245.
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Low, Boon Toh, and 劉文琸. "Doctrine of cognition in early Yogācāra : a case study based on bhūmi1 & 2 of Yogācāra-bhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B45350991.
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Silverman, Marjorie L. "A critical examination of the agnostic Buddhism of Stephen Batchelor /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33926.
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The current study examines the agnostic Buddhism of contemporary scholar and practitioner Stephen Batchelor. The main question under examination is whether the essence of Buddhism is undermined when interpreted through Batchelor's agnostic and "belief-free" lens. In an attempt to answer this question, Batchelor's main philosophical texts---Alone With Others, The Faith to Doubt, and Buddhism Without Beliefs---are analysed, as are three critiques of his work written by Bhikkhu Punnadhammo, Bhikkhu Bodhi, and Sangharakshita. It is concluded that while Batchelor is discarding many of the conventional trappings of Buddhism, he is not placing its integrity at risk.
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Mai, Tong Ba. "The role of reason in the search for Nirvāṇa." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22605.
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Early Buddhists undisputably considered Nirvana to be the ultimate goal of their practice. However, not only was the meaning of Nirvana disputed, but so were the means (e.g., right view and no view) conducive to its achievement. The thesis proposes to examine the controversial status that scholars have accorded to faith and reason as elelments of the path. In this respect, the Buddha's attitude toward tradition, reasoning and experience is examined, along with the epistemological foundations of Pali canonical thought. Related issues such as identifying the ultimate criterion of reality advanced by Buddhism are also discussed. Moreover, since the Buddha suggested various ways leading to Nirvana, an attempt is made to discover how the paths of sila, samadhi and panna relate to each other and to the final goal.
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Boisvert, Mathieu 1963. "A study of the five aggregates in Theravāda Buddhism : their order and their relation to the doctrine of the paṭiccasamuppāda." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39466.
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Although Buddhism denies the existence of a permanent individual entity, the tradition nevertheless makes frequent use of the "aggregate" scheme when asked to explain the elements at work in the individual. Through a detailed analysis of each of these five aggregates (pancakkhandha). I first intend to establish how the Theravada tradition views their interaction, with each other and with the external world. Secondly, I will attempt to offer strong evidence that the traditional order systematically used for the enumeration of the five aggregates is significant. This will be evidenced by establishing a correlation between the five aggregates and the eight middle links of the theory of dependent origination (paticcasamuppada). The results of my research will not only explain the psychosomatic workings of the individual--as viewed by the Theravada tradition--, but will clarify the mental process which, according to the Pali suttas, constitutes the grounds of transmigration.
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Cheung, Tsui-lan Liza, and 張翠蘭. "Doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra : with special reference to the Śrāvakabhūmiḥ of the Yogācārabhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/209436.
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This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma.
Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified.
This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra.
In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted.
A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論).
The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations.
Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Ruangsan, Phramaha Niras. "Vijjādhammakāya: Presentation of the essential elements and core doctrines through the translation of its five primary texts." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/13746.
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This dissertation aims to contribute significant knowledge in particular to the field of Buddhist Studies regarding ‘Vijjādhammakāya (abbr., Vd)’ taught by Sot Chanthasaro Bhikkhu (1884-1959 CE) in Thailand which had been thought to be lost some time 500 years after the Buddha passing. As its method of meditation teachings diverges from what is now considered orthodox Theravada teaching on meditation, it is sometimes considered as the esoteric meditation within the mainstream tradition. The core doctrines of Vd have not been subjected to academic study before. This therefore research focuses on presenting its core doctrines and other important elements utilizing the translation into English of its five primary pedagogical texts: the Path and Result (Thang Mak Phon), Manual of the Abbot (Khumue Somphan) and Extraordinary Path and Result Volume 1-3, complied during the lifetime of its founder. Due to the vast amount of material and limitation of space and time a systematic comparison of Vd doctrines with traditional Theravada Buddhism has been beyond the scope of this thesis. For the same reasons, the translation is presented in an English version only.
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Dossett, Wendy Eleanor. "Essence and manifestation : some problems of definition in the study of religion with special reference to Jodo Shinsu." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683152.
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Myers, Steven W. 1966. "Practice in the Platform Sutra of the Sixth Patriarch." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31128.
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This paper explores the practical teachings found in the Dunhuang manuscript of the Platform Sutra of the Sixth Patriarch and considers the possibility of practice within a doctrine of sudden enlightenment. Part One outlines how the doctrine of sudden enlightenment can be understood to undermine the purpose for practicing meditation. Part Two first makes a case for the position that practice is presupposed by the text regardless of the doctrine of sudden enlightenment. Next the paper argues for what type of meditation practice the Platform Sutra teaches is consistent with sudden enlightenment. The practice the Platform Sutra teaches is an intentionless, continuous, non-passive non-attachment while in the midst of dharmas that takes as its basis the suchness of things inherent in sentient beings.
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Bailey, Cameron. "A feast for scholars : the life and works of Sle lung Bzhad pa'i rdo rje." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c8de47c2-98b2-4b3c-8bcb-3e93ca668722.
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Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.
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Frisch, Matthew Ezra. "The "Illumination of Buddha" in the context of the social/philosophical milieu of the Chin-Liu Sung period." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25394.
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The thesis searches for the roots of the Chinese appreciation for the concepts contained in the early Mādhyamika texts in the currents in Chinese philosophy and the political climate in China during the Eastern Chin and Liu Sung periods. We also seek to account for the characteristic
emphasis in hsüan-hsüeh thought on descriptions of a hypothetical sage-ruler and of "Non-being" (and in Buddhist thought on the divine saviour and the eternal life of the "spirit") in the social/political situation in China during this period. We examine the many points of correspondence and similarities between Taoist philosophy and concepts originating in the Prajnāpāramitā texts. Selected translations from the Ming-fo-lun (Treatise Illuminating the Buddha) by Tsung Ping (375-443) are used as examples of a Chinese layman's appraisal of the Buddhist "Path" vis-a-vis those of the philosophical Taoists and Confucianists and to give an overall picture of the philosophical climate of the period.
The thesis concludes that there is a wealth of similarity between the Buddhist ideas being introduced to Chinese in the Post-Han period, and China's own philosophical output before and during this period. A continuity is identified between the tenets of hsüan-hsüeh and these Buddhist ideas. We further conclude that the Chinese interest in the limitless powers of the Buddha--like the emphasis in hsüan-hsüeh thought on the qualities of the sage-ruler--can be attributed to the social strife in the period and the erosion of faith in mundane political
philosophies. The life of the "spirit" and the countenance of the Buddha offered truly lasting stability and reassurance which the more worldly doctrines had been unable to provide. As a final note, the thesis considers the common appreciation for Buddhism among Indians and Chinese as indicative of universal features of religious systems. We conclude that as common components of the Mādhyamika system practiced in India and China, the recognition of an all powerful deity and transcendent realm coupled with the idea of men's potential to interact and identify with these may be acknowledged as two of the fundamental features of a particular religious doctrine shared for a time by these two ancient civilizations.Arts, Faculty of
Asian Studies, Department of
Graduate
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Seton, Gregory Max. "Defining wisdom : Ratnākaraśānti's Sāratamā." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:9c168639-e2f8-4550-b515-e93a41c95045.
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This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.
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Stearns, Cyrus Rembert Śes-rab-rgyal-mtshan. "The Buddha from Dol po and his Fourth council of the Buddhist doctrine /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/11081.
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Roseman, Jeremy Scott. "A Christian apologetic to the doctrine of grace in Shin Buddhism." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.
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Tetley, Nigel. "The doctrine of rebirth in Theravāda Buddhism : arguments for and against." Thesis, University of Bristol, 1990. http://hdl.handle.net/1983/c21c4998-1a57-4554-82df-b8dba69b5fe1.
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Kim, Wan Doo. "The Theravadin doctrine of momentariness : a survey of its origins and development." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313501.
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Rospatt, Alexander von. "The Buddhist doctrine of momentariness : a survey of the origins and early phase of this doctrine up to Vasubandhu /." Stuttgart : F. Steiner, 1995. http://catalogue.bnf.fr/ark:/12148/cb37165757v.
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Hughes, Viresh. "Prayer in a Time of Sin: A Comparative Analysis of Christian, Buddhist, and Kashmiri Shaiva Doctrines." Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/135.
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Obuse, Kieko. "Doctrinal accommodations in Buddhist-Muslim relations with special reference to contemporary Japan." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550556.
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This thesis examines the diverse ways in which Buddhist-Muslim perceptions are informed by their relations. It first discusses them in the global context, and then explores them further in the Japanese context. From a diachronic perspective, it shows that, unlike in former times, contemporary Buddhists and Muslims attempt to accommodate each other's traditions with a clear agenda, often to enhance their relations. From a synchronic perspective, it argues that elaborate doctrinal discussions aiming to accommodate religious others are employed more widely outside regions in which Buddhist-Muslim coexistence has been long-standing. It suggests this may be due to these regions having practical communal problems to address. This trend is reflected most significantly in Muslim recognition of the historical Buddha as a prophet and Buddhist comparison of Allah with Buddhist notions of the ultimate truth. In regions where Buddhist-Muslim coexistence has been long-standing, Muslims often recognise the Buddha's prophethood without discussing how and why, as a means to enhance communal relations, while Buddhists tend to emphasise the universality of all religious teachings. Outside such regions, Muslims argue for the Buddha's prophethood by 'proving' that he taught monotheism, or accept it simply based on shared ethics. Both show their commitment to Islamic doctrines and that they have a sense of Buddhists as theologically relevant in today's globalised world. Regarding Buddhists, some scholars with global careers compare Allah with the Dharma or emptiness or Adi Buddha, in order to enhance inter-religious harmony on a global scale. Similar trends are found in contemporary Japan, where Buddhist-Muslim relations are generally free from communal problems. Japanese converts to Islam are keen to explore how they can accommodate Buddhists doctrinally, given their need to stay connected with the predominant religion of their native country. However, they decide against the Buddha's prophethood, since they see no scriptural evidence that he taught monotheism. This reflects the strong commitment such converts have to Islamic teachings. Regarding Japanese Buddhists, Jodo-shin Buddhists, given their focus on Amida Buddha as a saviour, are more willing to draw parallels between Allah and emptiness or Amida Buddha than Zen Buddhists. Overall, however, those Buddhists who have extensive contact with Muslims and/or inter-religious experience show more interest in relating to Islam doctrinally, thus enhancing their relations with Muslims.
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Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
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Messent, Andree Dominique. "The Yogācāra-Svātantrika-Madhyamaka School of Buddhism and its influence on Rnying Ma doctrine, with special reference to Śāntarakṣita's Madhyamakālaṃkāra." Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/ff1eac96-2cfe-430c-aec6-531ded2f4711.
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Neale, Matthew James. "Madhyamaka and Pyrrhonism : doctrinal, linguistic and historical parallels and interactions between Madhyamaka Buddhism & Hellenic Pyrrhonism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:347ed882-f7ac-4098-908f-5bb391462a6c.
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There have been recent explosions of interest in two fields: Madhyamaka-Pyrrhonism parallels and Pyrrhonism itself, which seems to have been misunderstood and therefore neglected by the West for the same reasons and in the same ways that Madhyamaka traditionally has often been by the West and the East. Among these recent studies are several demonstrating that grounding in Madhyamaka, for example, reveals and illuminates the import and insights of Pyrrhonean arguments. Furthermore it has been suggested that of all European schools of philosophy Pyrrhonism is the one closest to Buddhism, and especially to Madhyamaka. Indeed Pyrrho is recorded to have studied with philosophers in Taxila, one of the first places where Madhyamaka later flourished, and the place where the founder of Madhyamaka, Nāgārjuna, may have received hitherto concealed texts which became the foundation for his school. In this dissertation I explore just how similar these two philosophical projects were. I systematically treat all the arguments in the Pyrrhonist redactor Sextus Empiricus’ Outlines of Pyrrhonism and Against Dogmatists and compare them to the most similar arguments available in the Madhyamaka treatises and related texts. On this basis, I ask whether the Pyrrhonists and the Buddhists would satisfy each other’s self-identifying criteria, or what characteristics would disqualify either or both in the other’s eyes. I also ask what questions arise from the linguistic and historical evidence for interactions between the Pyrrhonist school and the Madhyamaka school, and how sure we can be of the answers. Did Pyrrho learn Buddhism in Taxila? Was Nāgārjuna a Pyrrhonist? Finally I bring the insights of the living commentarial tradition of Madhyamaka to bear on current scholarly controversies in the field of Sextan Pyrrhonism, and apply the subtleties of interpretation of the latter which have developed in recent scholarship to Madhyamaka and its various difficulties of interpretation, to scrutinize each school under the illumination of the other. With this hopefully illuminated view, I address for example whether Sextus was consistent, whether living Pyrrhonism implies apraxia, whether Pyrrhonism is philosophy at all, and whether Madhyamaka is actually nihilism.
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Pilasse, Chandaratana. "Divergent doctrinal interpretations on the nature of mind and matter in Theravāda Abhidhamma: a study mainly basedon the Pāli and Siṃhala buddhist exegetical literature." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47849423.
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The nucleus of the Therav?da exegetical literature was introduced to Sri Lanka with the introduction of Therav?da Buddhism. It developed in the subsequent centuries. Its extant literature consists of the following works: *Vimuttimagga, Visuddhimagga, A??hakath?-s, ??k?-s, Ga??hipada-s, G??apada-s, Pi?apot/pi?apat-s, and Sannaya-s. These works contain divergent doctrinal interpretations and discussions relating to their authenticity. Many views have been expressed by modern scholars with regard to these divergences. Some scholars believe that they do not greatly affect the Therav?da doctrinal position as they represent minor differences that existed between the exegetes who followed one or the other Therav?da fraternity. But other scholars take a different position. They consider Buddhaghosa, the first P?li commentator, either as the founder of the Therav?da, or as the one who introduced new doctrinal concepts to Sri Lankan Therav?da from Buddhist schools in India. Moreover, some of these scholars believe that the orthodox Therav?da exegesis preserved at the Mah?vih?ra was changed by Buddhaghosa and by his contemporaries and successors.
The present study begins with a discussion of the Therav?da exegeses and shows how divergent doctrinal interpretations contributed to their development. It examines divergent Therav?da exegeses as can be gathered from P?li and Si?hala exegetical works. These are arranged here under four main headings: (1) the canonical authenticity of the Abhidhamma-pi?aka: origin of the Abhidhamma and its canonical treatises; (2) Abhidhamma analysis of mind into consciousness (citta) and mental factors (cetasika): history of the notion of momentariness in Therav?da, the static moment of consciousness, some mental factors, such as vitakka, vic?ra, the three virati-s, iss?, macchariya, karu??, and mudit?; (3) cognitive process (cittav?thi): history of the theory of life-continuum (bhava?ga), five-door cognitive process, mind-door cognitive process, different stages of the cognitive processes; (4) analysis of matter (r?pa): number of material dhamma-s, life-span of matter, distribution of primary elements in the physical sense-organs, physical objects and their impingement on the sense-organs, the two faculties of gender, and middha in relation to matter.
Divergences on the above teachings have, in fact, existed among the Sri Lankan Therav?dins since the S?ha?a-a??hakath? period. Proponents and opponents of these divergences followed either the Mah?vih?ra or the Abhayagiri. Some of the exegetes of these two fraternities sometimes agreed, and sometimes disagreed. Both parties sought to establish the authenticity of their interpretations on the basis of different authorities, namely, sutta (original discourse), sutt?nuloma (conformity to sutta), ?cariyav?da (teachers’ view), and attano mati (one’s own personal opinion). Influence of non-Therav?da doctrinal interpretations can be discerned in some divergences. Proponents and opponents of these divergences dealt seriously with them. It is not correct to say that Therav?da doctrines of momentariness, life-continuum, and the cognitive process were created by Buddhaghosa, or that they were introduced by him to Sri Lankan Therav?da. They were a part of the Mah?vih?ra exegesis that existed prior to his arrival in Sri Lanka.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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McGuire, Robert. "The Madhyamaka speaks to the West : a philosophical analysis of śūnyatā as a universal truth." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/54341/.
Full textAbstract:
Through a philosophical analysis of realist interpretations of Madhyamaka Buddhism, I will argue that the Madhyamaka is not well represented when it is represented as nihilism, absolutism or as some non-metaphysical alternative. Indeed, I will argue that the Madhyamaka is misrepresented when it is represented as anything; its radical context sensitivity entails that it cannot be autonomously volunteered. The Madhyamaka analysis disrupts the ontic and epistemic presuppositions that consider inherent existence and absolute truth to be possible and necessary, and so the ultimate truth, śūnyatā, is not an absolute truth or ultimate reality. However, I will argue that śūnyatā does qualify as a universal truth and should be understood as a context-insensitive, non-propositional truth in a non-dual dependent relationship with the multitudinous context-sensitive, propositional truths. This analysis will prove helpful in an investigation of those tensions, discernible within Buddhist modernism and the discourse of scientific Buddhism, that arise when Buddhist apologists claim a timeless modernity and a non-hostility with respect to contemporary worldviews. I will argue that apologists can resolve these tensions and satisfy their intuitions of timelessness, but only if they are willing to foreground the crucial distinction between their Buddhist worldview (their context-sensitive propositional truths) and their Madhyamaka attitude towards that worldview (the context-insensitive truth of śūnyatā). I will go on to generalise this result, showing that this Madhyamaka analysis opens up the possibility for frictionless co-operation between any and all worldviews, and that we therefore have a philosophical basis for a workable and sensitive theory of worldview pluralism. I will find it necessary to defend this position by demonstrating that, despite its context-insensitivity, the ultimate truth’s non-dual relationship with conventional truth mitigates against moral and epistemic relativism. I will further substantiate my claim as to the universal truth of śūnyatā by showing that, in Karan Barad’s ‘agential realism’, we find a revealing example of śūnyatā being articulated from within a non-Buddhist context. Thus, I hope to demonstrate some of the good effects of the Madhyamaka message, and show that this message can only be communicated clearly when it is distinguished from the discourses of Buddhism. In this manner, not by giving it a voice but through finding its voiceless authority, I hope to enable the Madhyamaka speak to the West.
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Mann, Amy L. "Anis of Dolma Ling: Buddhist doctrine and social praxis through the monasticism of Tibetan nuns in exile." Scripps College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,66.
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Watson, Alex. "Bhaṭṭa Rāmakaṇṭha's arguments against the Buddhist doctrine of no-self (anātmavāda)." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416849.
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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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Tinsley, Elizabeth Noelle. "Dharma Possession: Daishi Myōjin and the Roles of Gods and Past Masters in the Preservation of Teachings at Premodern Kōyasan." Thesis, 2019. https://doi.org/10.7916/d8-z3nf-z032.
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This dissertation is about the preservation of Buddhist teachings by means of seemingly unconventional methods. When lineages and factions competed for authority and for teachings that were believed to be in danger of being corrupted, or lost altogether, scholar monks of the Chūin-ryū lineage at Kōyasan restored, reinstated, and redelivered certain teachings through oracles given by the mountain gods, through paintings and their inscriptions, and through rituals.
In the first part of the dissertation I examine the Chūin-ryū and its connection to the role of leadership of the mountain-based community, and an oracular possession that functioned to transmit teachings from a hitherto obscure god named Daishi Myōjin. The background to this was extreme violence between two major factions in the community, and the subsequent exiles of some of the participants, which exacerbated—or perhaps provided a reason for—concerns about the decline of the lineage and even the entire community through the loss, via both corruption of teachings and exile of teachers, of embodied teachings. In the second part I examine paintings that I suggest were produced by the Chūin-ryū and involved important Chūin-ryū scholar monks who strove to restore scholarship after the exiles had exerted a damaging effect on the institutions of education. The paintings are linked to the oracle examined in the previous section and they, as well as those figures to which the paintings and inscriptions on them are linked, are connected to debate and mondō ceremonies, and to the kami worship rites they involved. I then move into an examination of Daishi Myōjin and its character as an amalgamate deity comprised of patriarchs and kami, appropriate as both the ultimate authority in teaching, and as arbiter of justice. Furthermore, this deity seems to have been appropriated and defined by the Chūin-ryū. It was of great use at a time when they sought control of the community and consolidation of their position, via knowledge transmission, worship, and punishment, for Daishi Myōjin performed all these functions. I then examine scholarship at Kōyasan, and the most prominent debates from the Kamakura to the Muromachi periods, noting that the development of the kami iconography seems to have been related to that of scholarly institutions. Finally, I look at the scholarship-related ceremonies and related rituals and discern that they involve considerable “re-enactments” of events and encounters that were important to the Chūin-ryū and to their authority as prime lineage at Kōyasan.
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"明末清初天主教與佛教關於來世的探討: Debate on afterlife between Catholicism and Buddhism in late Ming and early Qing dynasties." 2014. http://library.cuhk.edu.hk/record=b6115764.
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以往的明末清初耶佛相遇研究,更为注重天主教和佛教间的冲突和对比。本文更倾向于身处耶佛相遇处境内的士人的宗教内对话。来世问题不仅是耶佛宗教间论辩的焦点，也是士大夫的宗教内对话转化信仰的主旨。这是因为晚明时期传统儒学影响，更加关注生死问题的讨论。晚明儒释交融，逃禅悦禅狂禅成为一时风尚。而天主教的传入给关心生死议题的士大夫提供了另一种资源。相对于流于空虚玄妙的禅学而言，很多人认为天主教是一种"实心"、"实行""实学"的思想体系。
明清之际，佛学的发展趋势是禅净合流，唯心净土与弥陀净土慢慢融合。禅净双修在士大夫中很受欢迎。因此，士大夫对天主教生死关的理解不仅与禅学相关，也与净土相关。
明朝政策使瑜伽僧和禅讲僧鼎立，使经忏法事弥漫于士人的日常生活中，这也与净土信仰相关联。对这些经忏科仪的批判，也成了天主教徒理解来世的一个面向。
来世问题，中国天主教徒认为这是儒学的疏略之处，构成了"补儒易佛"的重要内容。
Most of the existing studies of the Buddhist‐Christian encounter during the Ming and Qing dynasties emphasize the conflict and contrast between Chinese Buddhism and Catholicism. The present study tends to focus on the intra religious dialogue of the participants. It will indicate that the problem of next‐life or life after death was not only one of the foci of dialogue, but also one of the key aspects of the transformation of faith caused by intra‐religious dialogue of the Chinese intellectuals at that time.
During the late Ming period, under the influence of traditional Confucianism, the matters of life and death became a focus of debate. At that time, the escapist Ch’an Buddhism became an ethos, and interactions took place between Buddhism and Confucianism. When Catholicism was introduced into China, it offered a spiritual alternative to the Chinese intellectuals who cared about matters of life and death. In contrast to the relatively more speculative and mysterious Ch’an, many Chinese found Catholicism a more genuine, concrete and practical system of thought.
With regard to the Buddhism during the Ming and Qing dynasties, an important trend of development was the combination between Ch’an and Pure Land Buddhism, particularly the gradual integration between the Amitabha Pure Land and the Heart‐Only Pure Land. Dual cultivation of Ch’an and Pure Land was very popular among the Chinese intellectuals. For this reason, the Chinese intellectuals’ understanding of the Catholic view of life and death related not only to Ch’an, but also to Pure Land Buddhism.
The governmental policy of Ming dynasty made the ritual monks stand on equal footing with the lecturing monks, and the Buddhist rituals, including those related to Pure Land Buddhism, integral part of the daily life of the intellectuals. The critique of these rituals formed an important aspect of the Catholic view of next‐life. Many Chinese Catholics took the problem of next life as one of the limitations or neglect problems of Confucianism, and made it one of the major contents for the strategy of "supplementing Confucanism and replacing Buddhism".
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
劉晶晶.
Thesis submitted: December 2013.
Thesis (Ph.D.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 182-205).
Abstracts also in English.
Liu Jingjing.
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Gilks, Peter James. "No turning back : the concept of irreversibility in Indian Mahayana literature." Phd thesis, 2010. http://hdl.handle.net/1885/150686.
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This thesis traces the development of the concept of the irreversible bodhisattva in Mah{u0101}y{u0101}na. I take the position that although irreversibility was once considered an important and attainable goal in the career of a bodhisattva, it later become an increasingly abstract and remote ideal during the middle and late periods of Indian Mah{u0101}y{u0101}na. I argue that the concept, which has its origins in the D{u012B}pa{u1E43}kara prediction myth, was reinterpreted by the authors of the Praj{u00F1}{u0101}p{u0101}ramit{u0101} s{u016B}tras in such a way that irreversibility was not seen so much as a milestone in the career of the bodhisattva, or even a function of the strength of the bodhisattva's aspiration for enlightenment; rather, it was seen as the practical application of the doctrine of no own-being (asvabh{u0101}va) to the traditional practices intended to rid practitioners of defilements that bound them to cyclic existence. This mode of practice, known as "skill-in-means," prevented the bodhisattva from actualising the otherwise natural result of the practices (i.e., nirv{u0101}{u1E47}a), leading instead to a state of all-knowledge (sarvaj{u00F1}a). Later, the authors of the longer version of the s{u016B}tra again reinterpreted irreversibility so that it applied only to the second phase of the bodhisattva's career{u0097}a phase in which the bodhisattva advanced beyond the level of an arhat. This system was mapped to the various da{u015B}abh{u016B}mi systems such that irreversible bh{u016B}mi became the seventh or eighth bh{u016B}mi. The study is not only a history of Buddhist doctrines. Reader-response theory has been used to examine the self-identity of the first audiences of the A{u1E63}{u1E6D}as{u0101}hasrik{u0101} and argue that at least some of these people identified themselves as bodhisattvas for whom the irreversible bodhisattva was an ideal to be emulated. Later, however, the normativity of the irreversible bodhisattva ideal diminished, as it became increasingly remote and idealised during the period known as the "institutionalisation" of Mah{u0101}y{u0101}na. By applying theories borrowed from a number of modem scholars, an investigation into the status of Mah{u0101}y{u0101}na as an institution has also been undertaken. This has led to an identification of not only the "institutional basis" of Mah{u0101}y{u0101}na, but also a sense in which Mah{u0101}y{u0101}na can be said to have had institutional existence from its earliest days. Finally, the last chapter of the thesis examines the consequences for the concept of irreversibility that follow from Dharmak{u012B}rti's axiom that future effects cannot be validly inferred from present causes. The investigations undertaken in this thesis are important not only for what they tell us about how conceptions of irreversibility changed, but also for the way they improve our understanding of the development of a systematised bodhisattva path in Mah{u0101}y{u0101}na. They also highlight some of the problems inherent in all attempts to authenticate or certificate spiritual progress.
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Chen, Pi-Yen. "Morning and evening service : the practice of ritual, music, and doctrine in the Chinese Buddhist monastic community /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934032.
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HUNG, YU CHIEN, and 洪瑀謙. "A Research of the Four Modes of Happiness in the Lotus Sutra and Its Practice in Modern Times – A Case Study of the Doctrines of Master Hsing Yun’s Humanistic Buddhism." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/32503235496053002365.
Full textAbstract:
碩士佛光大學
佛教學系
105
The Chapter of Modes of Happiness of the Lotus Sutra is well-structured, with precise and forceful exposition of the underlying ideas; it represents the practical experience gained by the World-Honored during his spiritual cultivation and is meant to guide all people in the understanding of Dharma. It stresses the practical side in spiritual cultivation, enabling people to accurately grasp for themselves the important evidence of the various forces that come with self-realization through the four processes of belief, understanding, practice and realization. Further, by scrutinizing, analyzing and discoursing upon the annotations made by eminent monks of ancient times on the Lotus Sutra, one can strengthen one’s analytical, imaginative and understanding powers with which to do in-depth analysis of the Chapter of Modes of Happiness of the Lotus Sutra to determine if it is a suitable vehicle of thought for modern people to pursue spiritual cultivation. The motive and objective of this study. Human beings are born ignorant of all things, and without any concept of good and evil. They acquire knowledge and put concepts into practice, thereby fostering their mental faculty of exploring value standards and intellectual conceptions, of learning to face the external (material) environment and happenings, of engaging in various interpersonal activities, with a view to achieving harmony of body and mind as well as an impeccable life. Such acquisition of knowledge and practice of concepts are the benchmarks for determining one’s physical actions, spoken words, thoughts and vows. Through logical thinking based on “belief, understanding, practice and realization”, this article aims to prudently assess any obvious meaning or otherwise of the paradigm of practice regarding the four modes of happiness, that is, paradigmatic yardsticks of “physical actions” that require proper attitudes in dealing with worldly affairs, of “spoken words” that require cautious speech, of “thoughts” that require dissociation with all evils, and of “vows” that require compassionate actions; to see whether together they can manifest the state and value of being the master of one’s life in order to achieve complete integrity of “life’s orientation”. Methodology of this study. Available relevant literature was analyzed to trace historical facts, with emphasis on annotations of the underlying meanings of the sutra as the basis to establish any conclusion. The five-step method of annotation developed by Dr. Fu Weixun was used in the study. First, an introduction was made to briefly outline the steps of the study which are, in order, the motive, objective, scope and methodology of the study, and the findings of previous studies. Next, the history of translation of the Lotus Sutra is examined, so is the construction of the sutra; the importance of the “four modes of happiness” in the Lotus Sutra is raised, with exposition of the meanings and connotations of the four modes of happiness, that is, those concerning physical actions, spoken words, thoughts and vows. This is followed by a study of the ways personalities practiced the four modes of happiness as they appeared in the Lotus Sutra, with an attempt to highlight the core views on the ideas and fun of spiritual cultivation found in practicing the “four modes of happiness” by looking at the character, examples and special features of spiritual cultivation of Bodhisattvas and Sravaka personalities. This is then followed by an examination of the doctrinal structure of Hsing Yun’s Humanistic Buddhism and the relations between the doctrines of Humanistic Buddhism and “the four modes of happiness”, as well as the practicability of their use in modern society, with a summary of examples of practicing the doctrines of Hsing Yun’s Humanistic Buddhism, a discussion of their practical values to society, how they influence and make concrete contribution to modern Buddhism. The last is the conclusion which is a summing-up and evaluation of the achievements of this study.
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Lin, Shin Yu, and 林心愉. "A Study on Non-dual Doctrine in Buddhism：A Buddhist Psychological Perspective." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/28034215405349306571.
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Ellis, Gabriel. "Early Buddhism and its Relation to Brahmanism. A Comparative and Doctrinal Investigation." Doctoral thesis, 2021. https://depotuw.ceon.pl/handle/item/3996.
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This dissertation investigates the relation of early Buddhism to the Brahmanism of its time. Both religions are usually researched by their own academic traditions, and due to the lack of big-picture crossover research we still find the opposing views that Buddhism was anti-Brahmanical and, in contrast, that it developed as a reformed Brahmanism. In order to provide more clarity to the religions’ connection this study offers an analysis and discussion of several main topics as they are presented in the Buddhist suttas: the portrayal of different types of Brahmins, rituals, deities and supernatural beings, and the concepts of brahman and ātman.
Throughout this study we also attempt to stratify the Buddhist content linguistically and contextually and to arrive at statements whether a specific content related to Brahmanism belongs to an early or a later Buddhist sutta period. In the end we conclude that early Buddhism had a very differentiated relationship to Brahmanism: The Buddha’s relationship to Brahmins is mostly portrayed as benevolent and respectful. Only later suttas display an attitude of polemic criticism. Early Buddhist concepts of deities and supernatural beings are strongly influenced by Vedic Brahmanism, and likewise the concept of spiritual studentship (brahmacariya).
Further, the early suttas are not anti-ritualistic but deem Brahmin rituals to be ineffective. Instead of condemning all rituals, they replace the Vedic gods with the Buddha and declare that devotion and religious giving to the Buddha and his monastics are the most efficient ways for lay people to secure a good afterlife.
The Buddhist anattā (not-self) turns out to be a general strategy and not specifically directed at Brahmin concepts of ātman (self). Additionally, statistical analyses of the suttas show that Brahmins were less likely to receive the teaching of anattā.
We come to the conclusion that early Buddhism as a whole has developed independently from Brahmanism, with selective influences from Brahmanism and non-Vedic spiritual movements, altering and utilizing these influences for its own growth against its religious competition.Praca bada powiązania pomiędzy wczesnym buddyzmem a współczesnym mi braminizmem. Obie te religie są zazwyczaj poddawane badaniu w obrębie własnych tradycji akademickich i ze względu na brak szeroko zakrojonych analiz porównawczych, istnieją wciąż dwie przeciwstawne perspektywy: że buddyzm stał w opozycji do braminizmu oraz że wykształcił się jako zreformowany braminizm. W celu naświetlenia powiązań między tymi dwoma religiami, niniejsza praca poddaje analizie oraz dyskusji kilka ważnych tematów obecnych w buddyskich sutrach: obrazy różnych typów braminów, rytuały, bóstwa i istoty nadprzyrodzone oraz pojęcia brahman i ātman. Praca stawia sobie za cel chronologiczne uporządkowanie treści buddyjskich na podstawie przesłanek językowych i kontekstowych oraz określenie czy dane treści powiązane z braminizmem należą do okresu wcześniejszych czy późniejszych sutr. Rezultatem analizy jest obraz zróżnicowanej relacji buddyzmu z braminizmem: relacje Buddy z braminami są zazwyczaj przedstawiane jako życzliwe i pełne szacunku. Dopiero w późniejszych sutrach wybrzmiewa podejście polemicznej krytyki. Braminizm wedyjski miał silny wpływ na wczesne buddyjskie obrazy bóstw i istot nadprzyrodzonych; podobnie było w przypadku pojęcia nauk duchowych (brahmacariya). Co więcej, wczesne sutry nie są antyrytualistyczne, ale uznają rytuały braministyczne za nieskuteczne. Zamiast je potępiać, zastępują bóstwa wedyjskie Buddą i głoszą, że oddanie i składanie datków Buddzie i jego mnichom to najskuteczniejszy sposób, w który osoby świeckie mogą zapewnić sobie dobre życie po śmierci. Buddyjskie anattā (nie-ja) okazuje się być ogólnym podejściem i nie odnosi się konkretnie do braministycznych pojęć związanych z ātman (ja). Jednocześnie analiza statystycza sutr wykazała, że bramini rzadziej otrzymywali naukę anattā. Analiza prowadzi do wniosku, iż wczesny buddyzm kształtował się niezależnie od braminizmu, z ograniczonym wpływem braminizmu i ruchów duchowych innych niż wedyjskie, wykorzystując te wpływy i poddając je zmianom w celu własnego rozwoju na tle konkurencyjnych ruchów religijnych.
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Mun, Chʻan-ju. "The history of doctrinal classification in Chinese Buddhism : a study of the Panjiao systems /." 2002. http://www.library.wisc.edu/databases/connect/dissertations.html.
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Huang, Li-Rung, and 黃瓈瑢. "Exploration of Early Buddhist Thanatology — a Study of Suicide in Doctrine." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/83341739640014738923.
Full textAbstract:
碩士輔仁大學
宗教學系
99
Among India’s philosophical and religious traditions, Buddhism stands out for its emphasis on putting teaching into practice. To deal with the ethical, moral, and value issues involved in practice, Buddhism has its own theoretical system based on its own doctrine. The Buddhist scriptures record both recognition of, and prohibitions against, committing suicide. Suicide was indeed an act found widely in the history of Buddhism. Suicide is generally discussed in ideas of ahimsa, which means kindness and non-violence towards all living things, and of ‘cherishing all life’. These interpretations arise from the theory of dependent origination. This paper seeks to inquire if it is possible to develop an alternative perspective or an explanation that relates more closely to the phenomenon of suicide in contemporary Buddhism for people who face difficulties and who are thinking about suicide and also for the families who are left behind when a person commits suicide. The ethical doctrines and controversies involved in a Buddhist sense of suicide require further investigation. In this study, the evidence of suicide in the early Buddhist Scriptures is used for reference. The influence of modern technology and issues of ethics and legality are discussed. The attitude of the Buddha to suicide is interpreted according to his views of Buddha as portrayed in the original evidence. The central idea to comprehend the problem of suicide is that of humane compassion without thereby indicating support for suicide as such. Buddhist ethics are used to discuss suicide and provide new definitions of euthanasia and hospice care in the light of medical progress and the impact of death. It is to be hoped that this study is meaningful and valuable both for religious practice and for training in how to live. This study is divided into five chapters. Chapter 1 sets out the questions, background, motivation and purpose of the research, and introduces the latest results of other scholars as well as outlining the structure of the thesis. Chapter 2 is devoted to an analysis for the evidence of suicide in the Buddhist Scriptures, a classification of different forms of suicide, and an interpretation of the background to the Buddha’s prohibition against killing. This analysis is used to discuss the Buddha’s view of suicide by monks, and to construct the basic ideas of the thesis regarding death and suicide. Chapter 3 explores Buddhist ethics and is based on the Buddhist understanding of free will, good and evil, discipline, and the achievement of relief by practicing moral teaching. Chapter 4 responds to the phenomenon of suicide by exploring Confucian, Daoist, Christian and Buddhist ways of looking at life and death, and looks at contemporary Buddhist ethics. It also explains how people confront their own death, and how Buddhist doctrine interprets suicidal behavior positively. Buddhist care is used as the central idea and combined with modern thinking to explore the role of religion for people who are dying. The influence of modern scientific and technological advances on issues of life and death are also explored. Chapter 5 summarizes the Buddhist view of suicide, life, death and euthanasia. Contemporary thinking is used to illustrate and interpret the findings and limitations of the research, and suggest further possible areas of study.
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Chien-Jen, Chen, and 陳建仁. "The research of the Buddhist doctrines to rectify business corruption of the present age." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/73421450532509565559.
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碩士國立中山大學
企業管理學系研究所
91
Abstract There is always good performance in business for the first generation of today’s entrepreneurs. These first generation entrepreneurs have much to contribute to the economy of Taiwan nowadays. However, illicit activities were committed unceasingly in the last five (5) years by some of the owners, such as diverting funds, making illegal deals in stocks, gaining illegal profit, faking financial reports, lending and borrowing illegally, failing in investment etc. As a result, firms failed to operate during financial crisis, hurting the rights and interests of investors. Furthermore, employees were laid off. These illicit activities were not the result of operation but were motivated by greed and other ulterior motives. This research shows that there are four common major problems in the enterprises of the present age. 1. Shortsightedness. 2. Lack of principle & ethic of management. 3. Lack of innovation. 4. Benefiting the self at the expense of others. Buddhist doctrines explore and solve problems based on cause-effect using psychology and mentality. This research recommends four methods based on the Buddhist doctrines to rectify the four major problems. 1. The Bodhisattva is afraid of cause and the ordinary is afraid of effect to overcome shortsightedness. 2. To obey the precepts and ethics to overcome the lack of principle & ethic of management. 3. To cultivate oneself according to the self-reflection Buddhist doctrines to overcome the lack of innovation. 4. To operate with compassion and kindness to others to overcome benefiting the self at the expense of others. The aim is to apply Buddhist doctrines in this research, rectify the corruption of enterprises of the present age, and assist them to be successful businesses. Moreover, it could help them to be excellent and prosperous businesses. In addition, companies can learn how to avoid failure. Business failure is not shameful; it is only a process in any venture. It is encouraging when a firm rebuild again from failures. According to the findings of this research, it is correct to fulfill the Buddhist doctrines to rectify business corruption of the present age.
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Jackson, Peter Anthony. "Buddhadasa and doctrinal modernisation in contemporary Thai Buddhism : a social and philosophical analysis." Phd thesis, 1986. http://hdl.handle.net/1885/10683.
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Phra Buddhadasa Bhikkhu is without doubt the most controversial and the most innovative interpreter of Buddhist doctrine and teachings in contemporary Thailand. Buddhadasa has devoted his life to a systematic and thorough reinterpretation
of the entire body of Theravada Buddhist teachings, with the explicit goal of revealing the relevance of the Buddha’s message to men and women living in the modern world. However, a comprehensive analysis and evaluation of his total
re-interpretative system requires more than simply a philosophical study of Buddhist
doctrines and theoretical teachings. Because of the social and political role of
institutional Buddhism in Thailand, and because of the importance of his work to
educated and progressive Thai laypeople, the sources, motivations and aims of
Buddhadasa’s ideas can only be fully detailed when their extra-religious social and political influences are also considered.
That is, Buddhadasa’s systematic re-interpretation of Buddhist teachings should firstly be understood in terms of its relation to the history of doctrinal
interpretation and Buddhist studies in Thailand. But this theoretical analysis
should at the same time be complemented by an appreciation of the social context
of Buddhadasa’s reforms, and the critical as well as supportive responses to his
work from the various sections of Thai society. Only when Buddhadasa’s doctrinal
reformation of Theravada Buddhism is appreciated as being both a theoretical and a
sociological phenomenon can its significance in contemporary Thailand be fully appreciated.
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LIU, WEN-CHEN, and 柳文鎮. "The Synthesis of Confucianism, Buddhism and Taoism：An Analysis of the Doctrine of Zen Master Huan Yuan." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/6a88pd.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士在職專班
107
Weixin Shengjiao, founded by Zen Master Huan Yuan, whom promotes one of the Chinese culture traditions “I-Ching Feng Shui”, combines the essence of Confucianism, Buddhism, Taoism, The Hundred Schools of Thought. The commonly preached I-Ching Feng Shui, in I-Ching University, is established by Guay Gu Tze Zen Master Huan Yuan, who promotes life-long learning. By passing the knowledge of I-Ching Feng Shui through 43 branches in Taiwan and 14 branches overseas, Zen Master Huan Yuan is able to facilitate his life missions of “training and retaining the talents”, “reduce misfortune and deter disaster”, and “praying for the country and the people”. Zen Master provides maximum effort preaching Guay Gu Tze Doctrine in Taiwan, wishing for safety and peace of the world. Weixinism’s Grand Master Huan Yuan aims to reduce the tension between the Taiwan-China cross-strait dispute. He prays for the realization of universal harmony and world peace. He hosts forums for cross-strait cultural communications, benedictions and conflict elimination rituals. In 2010, “Chinese United Ancestors Worship Ceremony Association” was formed to promote finding resolution in our venerable ancestors and to fulfill the obligation of filial piety. Since 2004, Grand Master Huan Yuan has held the “Chinese United Ancestors Worship Ceremony” in Linkou’s Grand Stadium in Taiwan annually on New Year. Such ceremony is to respect the era of the three Great Ancestors (the Yellow Emperor, Yan Emperor, and Chi-You Emperor). There has been a total of 13 ceremonies up to now. Grand Master Huan Yuan’s ultimate wish is for us to develop true world peace together. This Thesis is divided up into the following six sections: The life of Guay Gu Tze Zen Master Huan Yuan, The formation and origin of Shengjiao, Discussion of the meaning and relationship of Shengjiao as well as the essence and teaching synthesis of I-Ching Feng Shui, and the preaching element of Zen Master Huan Yuan combining the synthesis of Confucianism, Buddhism, and Taoism.
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Huang, Liang-Shau, and 黃亮韶. "When a monk helping the people — The Linkage Between the Buddhist doctrine and Psychotherapy." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/12757508009213131241.
Full textAbstract:
碩士輔仁大學
心理學系
91
Abstract The purpose of this study was to discuss the experience of using the tradition of Buddha’s thoughts to solve others or subject’s problem. Voluntarily participators who renounce the world as monks were invited from Dharma Drum Mountain in this study. For keeping the original meaning of the tradition, the researcher experienced the phenomenon first and selected the method of ground theory in constructive inquiry paradigm. Analyzing and integrating the data of phenomenon was used to realize the concept and meaning of the participators during the helping process. Results showed that subjects achieved themselves more integrated, relax, stable, and satisfied to more awareness and sensitive situation through using the notion and method of the Buddhists doctrine and provided these methods for peopled who needed it. In the perspective of stabilization of mind, we found a different way to think about the professional helping that conclusion form this research. The helping in the Buddhist doctrine is the perspective of helping to a helper self first that''s different from a traditional therapist''s work, and then helping people themselves become more stabilization for their problem solving. And there are many techniques in the Buddhist doctrine can train our mind to become more stable, that can be an indigenous and cultural way to think about the improving of the psychotherapist’s training. Last, the paradigm and research method that use in this research appear very big restrict to comprehensive the phenomenon of the Buddhist doctrine. That’s still an important finding in the discussion, to understand the paradigm in the tradition of Buddhist doctrine will be the most important way to break through the limitation, and that can be the foundation of further dialogue between the Buddhist doctrine and psychology.
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Yang, Ching-Fang, and 楊靜芳. "The Practice of Enlightenment through Art by Yuenchao Temple：A Study on Integrating Buddhist Doctrines into Art Creation." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/09345691654615946331.
Full textAbstract:
碩士文藻外語學院
創意藝術產業研究所
100
“The practice of enlightenment through art” has been an important concept of Yuanchao Temple in preaching the Buddhist doctrines in recent years. This research aims to explore the differences between Yuanchao Temple and the traditional Buddhist temples in regard to the promotion and underlying concepts of “the practice of enlightenment through art.” Through the exploration of this approach as practiced by Yuanchao Temple, this research analyzes the meaning of presenting the Buddhist doctrines through oil paintings and ink paintings as exhibited in Yuanchao Temple, and explicates the characteristics of Yuanchao Temple in promoting the Buddhist doctrines through art. This research focuses on the oil paintings and ink paintings exhibited in Yuanchao Temple. For the purposeful sampling, “Humanity and Love” and “Six Similes Series” are chosen for the oil painting group, while “Zen of Xiaoyun” and “Who is the one that is sitting?” are chosen for the ink paintings group. The methodologies include: literature review, interview and iconology analysis. The conclusions of this research are as follows: 1. “The practice of enlightenment through art” is a unique way of preaching the Buddhist doctrines through art. Employing different art forms to present the essence of Buddhism is a successful technique to teach the general public. 2. Based on The Sutra on the Deep Kindness of Parents and the Difficulty of Repaying It and The Diamond Sutra, the oil paintings represent the meanings of “the way of obedience” and “the idea of No Dwelling in Everything” through realistic or abstract forms. 3. Based on Zen Buddhism, the ink paintings represent the meaning of “a tranquil state of Zen thought” and “Buddhist practices through daily life” through the landscape painting and the Gongan of Samanera. 4. “Self-improvement to improve others” is a key concept of Yuanchao Temple in promoting the Buddhist doctrines through art. The style of the paintings is both traditional and creative, and represents the Buddhist doctrines through plain description, metaphors, fables and similes.
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Chao, Ling-Tze, and 趙玲子. "Hypnosis and the Buddhist Vijnana-Only Doctrine - A Study based on the Alaya Vijnana Matrix." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/qxtked.
Full textAbstract:
碩士崑山科技大學
機械工程研究所
103
Hypnotherapy and hypnosis, with their special abilities to project people through time and space, seem to be making inroads in the scholarly exploration of the human mind, where, previously, experiments relied exclusively on high-tech instruments. As well, pioneers in the fields of cognitive science, psychology and neuroscience are starting to incorporate religious philosophies and spiritual beliefs into their theoretical framework, with the hope that this new approach may help them break through the impasse in the understanding of the human mind. According to the Buddhist Vijñāna-Only doctrine, the core of sentient existence is an eight-fold mental entity, known as the “eight vijñānas.” “The three realms are nothing but the mind and all phenomena arise from the vijñānas.” This notable Vijñāna-Only aphorism highlights the essence of its mind theory: all mental functions of sentient beings are enabled by the intimate inter-operation of the eight vijñānas, and that among these eight vijñānas, the eighth one is the immutable and eternal matrix in which all functional “seeds” of physical and mental phenomena are stored. This study attempts to explain the mental activities observed during hypnosis from the perspective of the eight-vijñāna theory of Vijñāna-Only Buddhism, a doctrinal system that may provide a valuable conceptual model for understanding the structure and functioning of the human mind. In support of the development of inter-disciplinary research, this study also seeks to integrate the intellectual paradigms of science, philosophy, religion, and spiritualism in the investigation of neural transmission and the processing of sensory data. This integrative approach may generate findings that could lead to the diversification of psychotherapeutic treatments, or even, to the unravelling of the origin of human existence.
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Yu, Tsu-chi, and 余姿錡. "Disease, Dharma & Transformation: A Study on the Transition Experiences of Breast Cancer Patient Who Learn Buddhist Doctrines." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/51269210757595586195.
Full textAbstract:
碩士國立暨南國際大學
輔導與諮商研究所
98
The MA thesis aims to elucidate how the women who learn Buddhist doctrines undergo their transition experience and then explore how the Buddhist doctrines help them walk through the suffering experiences of disease. The research adopts the qualitative method to collect the data through the deep interview with two women who learn Buddhist doctrines and yet who suffer from breast cancer. The interviews conducted will then be collected and analyzed in the content of the thesis. The research discovers: First, the women who learn Buddhist doctrines will change their attitude to their initial awareness on the disease due to the fact that the Buddhist doctrines integrate a person’s body and mind, as the researcher and the women’s overall experiences may suggest. After knowing the fact that the life is infinite, they will do and deal with things with a Buddhist framework and thoughts. Thus, they will calm themselves down to accept the fact of cancer and take this disease as a task from Buddha. Second, three themes are used to investigate their transition experience: a) the experience of disease: the suspending walk, b) the experience of diagnosis: the life’s transition, and c) transition experience: the transcendence of disease. The three themes are to illustrate the women’s transition experience: the constant and uncertain reminding of the pain from the cancer during the diagnosis process, other’s suspicion on the women’s methods toward the disease, and the suspension between the body and mind’s pursuit for the good. However, the aforementioned difficulties will be resolved and their spirit/body will get improved and purified if they are under a supportive environment, if they appeal to Buddha and their Buddhist friends, if they firmly entertain the belief, if they physically practice the Buddhist doctrines. Third, three themes will illuminate the discovery of Buddhist doctrines on the transition experience: a) the method of touching: how blissful it is to hear the Buddhist’s words, b) the method of reflection: the diligence and devotion in the pain, and c) the method of practice: to strive for a better future. One may discover the integrity of suffering and endurance between awareness and practice. One feels pain if he/she bears any contradictive attitude. Moreover, the logos of the cause constantly remind us that the change of one’s life depends on his/her self. Thus, one has to create more aspiration to Good and more business of uplifting one’s soul. The above results will be further discussed in the conclusion. The researcher will, based on the aforementioned results, provide any suggestions on transition experience for those who learn and practice Buddhist doctrines, professional helper, and future researchers.
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Wu, Ming-Ru, and 吳明儒. "Research on Chinese Monks' Toiling to India in Search of the Buddhist Doctrines─Take Yi─Ching as an Example." Thesis, 1994. http://ndltd.ncl.edu.tw/handle/85207749115936929626.
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Lee, Kuanhui, and 李冠慧. "The Doctrine of Religious Giving of Buddhist Threefold Vehicles:Based on the Eleventh Assembly of the Prajñāpāramitā-Sūtras." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/32447691935295748703.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
95
[ABSTRACT] The theme of this thesis is“The Doctrine of Religious Giving of Buddhist Threefold Vehicles:Based on the Eleventh Assembly of the Prajñāpāramitā-Sūtras”. The thesis is mainly on the religious giving routes is build by buddhist threefold vehicles. This thesis research motive is by dāna-paṭṭaka attempt to outlook the dynamic of threefold vehicles' practice in the Prajñāpāramitā-Sūtras. Firstly, the discussion is into background of religious giving of Buddhist. Secondly, the discussion is into the teaching of buddhist threefold vehicles that show the purposes, order and intension in " the Prajñāpāramitā-Sūtras ", and then define " the Prajñāpāramitā-Sūtras " the teaching of buddhist threefold vehicles. Thirdly, enter the core of this thesis, from the position that the eleventh assembly of the Prajñāpāramitā-Sūtras , divided into three items and probed into dāna-paṭṭaka in the teaching of threefold vehicles. 1, Probe into the dāna of dviyāna and its position that in dviyāna. 2, Probe into the dāna of bodhisattvayāna and its position in bodhisattvayāna.3, Compare similarities and differences of religious giving of buddhist threefold vehicles, and then discuss how to upgrade dāna to dāna pāramitā . Fourthly, probe into how the practice to bodhisattvayāna- person uses dāna pāramitā succoring beings. Divided into the following three parts: 1, Relation of dāna pāramitā and ṣaṭpāramitāḥ; 2, Application of practicing in dāna pāramitā in remarkable ability; 3, Application of dāna pāramitā the modern society. In conclusion, after compare dāna of dviyāna and dāna pāramitā of bodhisattvayāna, find for every characteristic, for all development field and function, and know the method of the persons who practice Buddhism in the course of improving of level. When a person who practice Buddhism plan to upgrade, he must to take from respectively all kind of aspect level that he should practice. It also very important that utilize the effective method in order to complete fast. Expect to be able to be accomplishing for unexcelled complete Enlightenment rapidly. [Key words ] The Prajñāpāramitā-Sūtras , threefold vehicles, śrāvakayāna, pratyeakabuddhayāna, dviyāna ,bodhisattvayāna, dāna, dāna pāramitā
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Goh, Hooi Yean, and 吳慧苑. "Doctrinal Reasoning of the Knowledge and Liberation of Buddhist Path to Liberation: Based on the Saṃyuktāgama." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/77122700948227388731.
Full textAbstract:
碩士國立臺灣大學
哲學研究所
101
The main concern of this paper aims to examine the relationship between knowledge and liberation according to the Buddhist definition of “perception for knowledge”, understanding of its requirements for knowledge, the goal lies in appropriate to further explore the relationship between knowledge and liberation and puts forward the essential judgment. This paper chooses the “Saṃyuktāgama” as the main cited sources, so as to form a more extensive support and links for the argumentation of Buddhism. This article mainly analysis on the basis of Buddhist Philosophy which is the knowledge of "the way things really are" from the Buddhist canon, thereafter identify the relationship between knowledge and liberation according to the Buddhist definition of “perception for knowledge”. This research is a philosophical study of the notion of liberating knowledge as it occurs in a wide and basic range of early Buddhism, it will focus on this issues, “ Is it possible to attain liberation? ”. “Saṃyuktāgama” taught the common people to see the truth by direct observation, thus, the primary source of Buddhist knowledge divided into two categories: 1, Direct sensory perception: by identifying the five composing parts (skandha), six sense-bases (āyatana), and eighteen perception factors (dhātu) the starting units of observation, as the basic for the perceptual experience. 2, Perception beyond the senses: accomplishment through the mental exercise can produce perception beyond the senses, example: the various realm of meditation. Therefore, study the teaching of "observation of the way things really are" in Saṃyuktāgama meant to analyze the observability, the observed object and the observations itself. What involved here is the ability to know which is called " intellective", in addition, this also involved to find out the correct cognitive procedure in strict verification.
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Guu, Yueh-haw, and 古月湖. "The doctrine of the primodial purity and application in buddhist pratice : based on the chapter of bodhisattva akasagarba." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/84213822844679426855.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
96
The thesis deals with the primordial purity based on “the chapter on Bodhisattva Ākāśagarbha the MahA-vaipulya-mahA-sannipAta-sUtra ”. The thesis is divided into six chapters. In the first chapter, it accounts for the conceptions and outlines of the thesis. In the second chapter, it investigates into the meanings of the primordial purity expressed in different texts. In the third chapter, it emphasizes the dharmatā of the primordial purity. In this chapter, Section one gives an introduction of the Buddhist teachings of ākāśa mudrā. .Section two discusses the basic concepts and definitions of the primordial purity. They are non-variation and non-discrimination. The former, non-variation gives forth the meanings of neither arising nor ceasing and equal dharmatā belonging to the " tathāgata"; the latter, non-discrimination relates the living beings to tathāgata-garbha, the Ultimate truth. That is to transform the false recognitions into the self-perfection or enlightenment. It also analyzes the situation of the non-duality in the text. Section three, it discusses the various practices and deeds in the Bodhisattvas’ career identified with the state of the ākāśa. the fourth chapter emphasizes the possibility of the primordial purity tathāgata-garbha to become a Buddha. Section one, by basing on non-variation and non-discrimination, it offers as the leading part for living beings to make applied explanations in their daily life. According to the Buddhist teachings of ākāśa mudrā, living beings learn not to be egocentric, and emphasize the equal dharmatā which is non-discrimination. Section two, first it emphasizes that all living beings contain the primordial purity tathāgata-garbha, and the possibility to become a Buddha, from the perverted, misleaded consciousness or the unexplored, concealed consciousness to the consciousness of a Buddha. Therefore, all living beings are to be respected and should not be ignored or abandoned. Second, the definition of tathāgata-garbha leads to three conclusions: 1. embryo of a tathAgata is easyly misleading interpretation by the grammatically for tathāgata-garbha with tatpuruSa; 2. compared with various editions the“garbha”be“within” rather than the meanings of the embryo; 3. It is a mistake to take the surface meaning of the fetus and recognize it. The tathāgata-garbha is a noun referred to the possibilities of the self-perfection in the living beings. Thus living beings should develop tathāgata-garbha within oneself and illuminate it on their way to the enlightenment. It is worth the everlasting efforts to develop oneself. There are two treasures in tathāgata-garbhata : the one tathāgata, the infinite and unlimited life; and the other one ālaya-vjñāna. The former, living beings can keep on developing themselves with the infinite life; the latter, the cultivation experiences in every periods of rebirth can lead the living belings on the way to become a Buddha. In the fifth chapter, it focus on the development of the immeasurable merits and treasuries endowed within the development of Bodhisattva Ākāśagarbha. First, it introduces Bodhisattva Ākāśagarbha. Second, it explores ākāśa as attaining good qualities or virtues without satisfaction and acquirying great wisdom ceaselessly. In this process, living beings can orient to better situations and attain more penetrating and comprehensive wisdom. Also, the thesis refers to Prajñāpāramitā-sūtra and LaNkâvatāra-sūtra to manifest the characteristics of the land of bodhisattva Ākāśagarbha. The vast and endless cultivations of living beings can achieve the uncountable merits and good qualities of great vehicle Ākāśagarbha. Finally, in the sixth chapter, it concludes the thesis and describes the parts that the theme can make further studies. In addition, the thesis expects to have innovations in the subject of “primordial purity”. It also hopes to have better understandind of tathāgata-garbha , and helps to further understanding its development. Keyword: ākāśa, the primodial purity, tathāgata-garbha