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1
Lingley, Kate Alexandra. "Widows, monks, magistrates, and concubines social dimensions of sixth-century Buddhist art patronage /." Click to view the dissertation via Digital dissertation consortium, 2004.
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Sonam, Tenzin, and Tenzin Sonam. "Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.
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Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview of the two knowledge traditions. Hence, in this research focuses on how six Tibetan Buddhist monks were situating/reconciling the scientific concepts like the theory of evolution into their traditional Buddhist worldview. The monks who participated in this study were engaged in a further study science at a university in the U.S. for two years. Using case study approach, the participants were interviewed individually and in groups over the two-year period.
The findings revealed that although the monks scored highly on their acceptance of evolution on the Measurement of Acceptance of Theory of Evolution (MATE) survey, however in the follow-up individual and focus group interviews, certain conflicts as well as agreement between the theory of evolution and their Buddhist beliefs were revealed. The monks experienced conflicts over concepts within evolution such as common ancestry, human evolution, and origin of life, and in reconciling the Buddhist and scientific notion of life. The conflicts were analyzed using the theory of collateral learning and was found that the monks engaged in different kinds of collateral learning, which is the degree of interaction and resolution of conflicting schemas. The different collateral learning of the monks was correlated to the concepts within evolution and has no correlation to the monks’ years in secular school, science learning or their proficiency of English language.
This study has indicted that the Tibetan Buddhist monks also experience certain cognitive conflict when situating Western scientific concepts into their Buddhist worldview as suggested by research of science learners from other non-Western societies. By explicating how the monks make sense of scientific theories like the theory of evolution as an exemplar, I hope to inform the current effort to establish science education in the monastery to develop curricula that would result in meaningful science teaching and learning, and also sensitive to needs and the cultural survival of the monastics.
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Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.
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Kwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.
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Biswas, Tanushree. "Paradoxes of Conversion : Everyday Lives of Tibetan Buddhist Child Monks in Ladakh." Thesis, Norges teknisk-naturvitenskapelige universitet, Norsk senter for barneforskning, 2013. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-23735.
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Converting to modernity does not only imply changing what one does and how, rather it involves changes in one's relationship with existence as a whole. Every culture is founded upon metaphysical presuppositions which determine the way its people relate to each other including children and childhood, and the environment that they are part of. Consequently, I view cultures as an ecosystem. Restructuring and inserting new elements (schooling, tourism, consumer economy and so on) which are founded upon different metaphysical presuppositions cause a considerable strain on the roots of the ecosystem. This is especially true if the compatibility threshold between the two systems is low. Modernity is based on a linear understanding of causality, while the culture in question is founded on a cyclical understanding of causality. Some of the practical implications of this strain emerge in this study. The belief in rebirth and practices around it stem from a cyclical understanding of causality. No child is born a tabula rasa, and is in fact a continuation of previous cycles. For debates in childhood studies around the 'being and becoming' nature of children and childhood – this understanding opens the door to a fresh consideration – that both adults as well as children are processionary becomings. This does not imply a necessary acceptance of the hypothesis of rebirth, but discards the possibility of being born as a tabula rasa. As a young project, the thesis is unable to present a definition of childhood as distinct from adulthood. However, it takes the position that no one is born a tabula rasa. Monasteries are an indispensable part of Ladakh. Ladakh is a peaceful, high altitude culture on the Indo Tibetan border and is experiencing accelerated growth towards globalisation, predominant representatives of which are schooling, tourism and television. This qualitative project tries to understand the everyday lives of child monks in a monastery, who play a pivotal role in social reproduction in the region. The monastic community, known as the sangha becomes an extension of the family for these children. The relation between the sangha and the lay community is based on values of reciprocal generosity. Schooling occupies the biggest space as child monks follow government syllabus and guidelines. However, it is debatable whether this model of education is working for child monks and aiding them in performing their roles in a modern scenario. The monk, the school child and an exotic part of the touristscape are some identities that these children have to ebb and flow through. Seen within the context of globalisation and the crises that come along with it, the will of children to adopt lives of simplicity is perceived as valuable. At the same time the text acknowledges that becoming a standardised global child and being a monk at the same time is a highly challenging paradox.
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Lai, Lei Kuan. "Praying for the republic: Buddhist education, student monks, and citizenship in modern China (1911-1949)." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121131.
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This dissertation is a study of the emergence and impact of modern educational institutions in Chinese Buddhism. My aim is twofold: 1) to produce a history of modern monastic education in China; and 2) to investigate the intended outcomes of this new system of education as shown in the student-monks it produced. Focusing on identity formation, I examine the production of a collective identity – the student-monk – within and outside of the Buddhist academies (foxueyuan). Student-monks were those who identified with the imagined community formed around modern Buddhist academies and, more importantly, Buddhist periodicals that were widely circulated during the Republican period. I argue that this collective identity was indispensable to the young monks' creation of a distinctly Buddhist citizenship, which allowed them to engage and negotiate with the nation-state in a series of encounters. In other words, student-monks were both the products of a reformulated Buddhism-state relation and agents for that very transformation in twentieth-century China. I maintain that the emergence of student-monks as both an actual and imagined community is crucial to our understanding of the development of modern Chinese Buddhism.Cette thèse est une étude de l'émergence et de l'impact des institutions d'éducation moderne sur le Bouddhisme chinois. L'objectif de mon projet est en deux temps: 1) produire une histoire de l'éducation monastique moderne en Chine; et 2) étudier les résultats escomptés de ce nouveau système d'éducation tels que visibles chez les étudiants moines sortants. En me concentrant sur l'identité en formation, j'examine la production d'une identité collective, soit l'étudiant moine, au sein et hors des académies bouddhistes (foxueyuan). Les étudiants moines étaient ceux qui s'identifiaient avec la communauté imaginée qui se formait autour des académies bouddhistes modernes, et surtout, les périodiques bouddhistes qui étaient largement distribués lors de la période républicaine. Je soutiens que cette identité collective était cruciale à la création d'une citoyenneté distinctivement bouddhiste chez les jeunes moines, ce qui leur a permis de s'engager et de négocier avec l'État-nation lors d'une série de rencontres. En d'autres termes, les étudiants moines étaient à la fois les produits d'une relation Bouddhisme-État reformulée ainsi que les agents de cette même transformation dans la Chine du vingtième siècle. Je maintiens que l'émergence de ces étudiants moines en tant que communauté et véritable et imaginée est cruciale à notre compréhension du développement du Bouddhisme chinois moderne.
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Au, Ho Vanessa. "Buddhist monks and Daoist priests in Jinyong's "Condor trilogy" Jin Yong "san bu qu" zhong de Seng Dao yan jiu /." Click to view the E-thesis via HKUTO, 2009. http://sunzi.lib.hku.hk/hkuto/record/B42925848.
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Phan, Cam Van Thi. "Family ties to Buddhist monks and nuns in medieval China : a biographical and hagiographical study of the Southern Xiao family branch." Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32228.
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The roles of kinship and family ties have recently become recognized as a vital
yet unexplored area in the study of medieval Buddhism. This is especially critical in
restructuring the relationship between political and religious spheres, which for the
Sinologist have always been intricately linked to one another. Although there are studies
noting the prominence of family connection in the study of monks and nuns, past studies
have focused mainly on the manipulation and modification of religion by political figures
for solely secular purposes. Not many studies have turned the tables to analyze the
significance of a monk or nun's family background and its intimate influence throughout
his or her religious life; nor have they considered how a layman or laywoman's spiritual
devotion greatly shapes his or her social life and political career.
It is my aim to extend such research and explore on a larger scale the intricate
relationship between monastic and lay family members, in this case Xiao Yu, his
daughters, sons and relatives, ten in all, from the Southern Xiao family branch during the
late Sui to early Tang period. This research serves to prove that the life of a monk or nun,
while determined by that individual's vocation and endeavor, is to a degree also
conditioned by his or her family background, kinship ties and secular acquaintance. This
research, based upon hagiography, epigraphy and relevant materials from canonical and
secular sources substantiates the belief that comprehensive study of the monastic order
should involve analysis of factors beyond the spiritual sphere.Arts, Faculty of
Asian Studies, Department of
Graduate
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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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[Verfasser], Bounleuth Sengsoulin, and Volker [Akademischer Betreuer] Grabowsky. "Buddhist Monks and their Search for Knowledge : an examination of the personal collection of manuscripts of Phra Khamchan Virachitto (1920–2007), Abbot of Vat Saen Sukharam, Luang Prabang / Bounleuth Sengsoulin. Betreuer: Volker Grabowsky." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2016. http://d-nb.info/1113184272/34.
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Newell, Catherine Sarah. "Monks, meditation and missing links : continuity, 'orthodoxy' and the vijj dhammakya in Thai Buddhism." Thesis, SOAS, University of London, 2008. http://eprints.soas.ac.uk/7499/.
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This thesis examines the pervasiveness of dhammakaya meditation practices in modern Thailand. It identifies the precursors of dhammakaya meditation used by the Dhammakaya temples internationally, and explores its history in relation to royal-led reforms of Buddhism, Thai forest monks and expectations of Theravadin orthodoxy. Chapter 1 explores the early Bangkok period in which Buddhism played a central role in discrediting and legitimating new rulers, and the lifetime of King Mongkut (1804-1868), in whom we may perceive a microcosmic representation of the effects of reform. Chapter 2 introduces the founding father of the Dhammakaya temples and “rediscoverer” of dhammakaya meditation, Sot Chandassaro Bhikkhu (1885-1959). This chapter explores the broader significance of Sot’s work, and the legacy of his teachings in Thailand and the United Kingdom. In Chapter 3, the broader history of the Dhammakaya temples is considered. Chapters 4 and 5 offer an overview of the history of meditation in Thailand, and assess the impact of 19th- and 20th-century reforms upon meditation traditions. It also considers the way in which this climate of reform, and academic approaches to the study of meditation, have introduced and perpetuated certain ideas about “orthodoxy” and the functions of meditation practice. Chapter 6 focuses upon dhammakaya meditation and assesses its possible precursors. In conclusion, the thesis argues that dhammakaya meditation represents a longer tradition of pre-reform Thai Buddhism, preserved and promoted by Sot through the narrative of “rediscovery”.
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張為群 and Wai-kwan Cheung. "The monk-poets of the mid-Tang period." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31220617.
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Kim, Sunkyung. "Decline of the law, death of the monk Buddhist texts and images in the Anyang Caves of late sixth-century China /." Click to view thedissertation via Digital dissertation consortium, 2005.
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Gellner, David N. "Monk, householder and priest : Newar Buddhism and its hierarchy of ritual." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384053.
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Dziwenka, Ronald James. "'The Last Light of Indian Buddhism' - The Monk Zhikong in 14th Century China and Korea." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/195705.
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This dissertation investigates the northeast Indian Buddhist Monk, Dhyanabhadra (Zhikong, Kor. Jigong, Sunyadisaya, ca. 1289-1364 C.E.). He began his more than a decade of study in the Nalanda Mahavihara education system late in the 13th century, and then at the age of nineteen began a journey to the east and a life that would lead to him being known as "the last light of Indian Buddhism" in East Asia.This study is inspired by two goals. One is to retrace the formation, dissemination and reception of his thought and soteriological paradigm of practice from his native state of Magadha, then Sri Lanka, and then throughout India, Yuan China and Goryeo Korea. The other is it explicate the main elements and concepts of his thought and present them to the academic community.I examine Zhikong's thought through my translations and discussions of key passages from three primary source texts on him, as well as other writings, in order to situate his Buddhist thought and practice within the historical context of Buddhism in the Yuan capital and Goryeo. I propose that Zhikong's representative paradigm of practice, based on the "(neither arising nor) non-arising precepts (wusheng jie)" system, emphasized a socio-ethical approach that viewed the realization of awakening as available to the laity as well as monks. He was especially attracted to minoritized or marginalized peoples in Yuan society, specifically members of the Goryeo expatriate community in the Yuan capital of Dadu (Beijing). I argue that the elements and concepts of Zhikong's representative "(neither arising nor) non-arising precepts" system more closely resemble those of late-Goryeo Buddhism's "bodhisattva precepts" system than those of Yuan-period Chinese Chan's "pure rules of Chan" precepts system.
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Guo, Hong Yue. "Rebirth and karmic retribution in fifth-century China a study of the teachings of the Buddhist monk Lu Shan Huiyuan /." [Bloomington, Ind.] : Indiana University, 2007. 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:3301313.
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Thesis (Ph.D.)--Indiana University, Dept. of East Asian Languages and Cultures, Chinese, 2007.Title from dissertation home page (viewed Sept. 26, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0615. Adviser: Bokenkamp R. Stephen.
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MacBain, Abigail Ironside. "Precepts and Performances: Overseas Monks and the Emergence of Cosmopolitan Japan." Thesis, 2021. https://doi.org/10.7916/d8-1hy9-h559.
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In 733, Japan’s ninth diplomatic mission to Tang China conveyed two Japanese Buddhist monks committed to finding a Chinese master of Buddhist precepts. The prevailing explanation for the precepts master solicitation states that Japan lacked sufficient numbers of fully ordained monks to conduct ordinations using vinaya codes of conduct. While this campaign successfully resulted in precept masters going to Japan in 736 and again in 754, there were no notable changes to monastic ordinations until after the final monk arrived. It is commonly presumed that only the latter precepts master possessed sufficient charisma, training, and followers necessary to establish a vinaya tradition. However, this explanation presumes that the later reforms matched the original expedition’s intent. Moreover, this position ignores the other monks’ activities in Japan’s political, cultural, and religious affairs between 736-754. It is also not supported by period texts. In this work, I utilize textual and physical evidence to demonstrate that these overseas monks’ activities and significance were largely unrelated to monastic precepts and ordinations. Instead, they rose to prominence due to their knowledge of Buddhist texts and rituals, familiarity with neighboring countries’ Buddhist legitimation and protection systems, fluency in overseas forms of cultural capital, and embodied otherness. Their influence can be seen in their involvement in the Ministry for Monastic Affairs, promulgation of the Avataṃsaka Sutra, and the creation and worship of the Great Buddha of Nara.
Through highlighting these understudied and highly diverse monks, I demonstrate that Japan’s overseas population was intrinsically involved with the country’s transformation into a transregionally-connected, Buddhist country. Moreover, I argue that the overseas monks affiliated with Daianji Temple (大安寺) provided the Japanese court with direct ties to foreign countries that not only expanded Japanese international awareness, but also helped establish the country’s understanding of its position within a broader Buddhist world.
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"The lived experience of Tibetan Buddhist monks in managerial leadership roles." CAPELLA UNIVERSITY, 2008. http://pqdtopen.proquest.com/#viewpdf?dispub=3291973.
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Meng-Ting, Wu, and 吳孟亭. "A Research of the Buddhist monks from the Xuanhe treatise onChinese Calligraphy." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/9tyeqd.
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碩士國立臺南大學
國語文學系碩士班
103
During the Song Dynasty, the Emperor Hueizong gave a mandate for the compilation of The Xuanhe treatise on Chinese Calligraphy. The entire book was to be composed of twenty volumes, with original ink calligraphy collections amassed from the emperor’s personal collections, as well as those from the imperial court, starting from the Hanwei dynasty to collections from Zhao Song dynasty. The volumes were divided according to works written by the emperors and the different types of calligraphy scripts; the first volume consisted of works from the imperial collection, followed by one volume dedicated to seal script, four volumes to regular script, six volumes to running script, seven volumes to cursive script, and one volume to clerical script. This amounted to a total of one thousand three hundred and forty over master pieces from one hundred and ninety-seven different calligraphers. The contents included are detailed descriptions of the origins of every single script, the biography and hearsay of those calligraphers, all in which embrace a high level of Chinese calligraphy historical art fact and research value. There are one hundred and ninety-seven calligraphers recorded in The Xuanhe treatise on Chinese Calligraphy; these included works written by the emperors, ministers, Taoist monks, Buddhist monks, nuns and gentlewomen; a volume had also been given over to the Buddhist monks calligraphers, which recorded a collection of both running and mainly cursive scripts. The purpose of this thesis is to analyse this particular volume of the book and a research into these Buddhist monk calligraphers. This thesis is divided into six chapters. The first chapter houses the preface and states the motivation of this research paper, which is derived from works, mainly running and cursive scripts of the Buddhist monk calligraphers from a volume of The Xuanhe treatise on Chinese Calligraphy. The purpose of this paper is to use research methods of literature analysis and induction to investigate into the monks’ preference of writing in cursive scripts, the force of motivation behind them and the circumstances surrounding these Buddhist monk calligraphers, the social evaluation of their calligraphy, and the impact they made on future generation. The final chapter is the conclusion, while the middle chapters are as follows: The second chapter introduces the lives of these Buddhist monk calligraphers, how the emperors took delight in their style of calligraphy, which originated from the two Wangs; how the emperors themselves advocated for their works, and the social networks between these monks and the literates, over poetry, wall calligraphy and Buddhism. The third chapter discusses the unique calligraphic characteristics of Buddhist monk calligraphy. The fourth chapter studies the appraisals given to these Buddhist monk calligraphers and their influences to the posterity. The fifth chapter explores the significance and standing of Buddhist monk calligraphers in the world of calligraphic history, it takes a look into the favouritism bestowed upon these monks by the emperors, their social networks, their pursuit of fame and their quests for an ever-changing and superiority in calligraphy styles.
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Tsering, Sonam. "The Role of Texts in the Formation of the Geluk School in Tibet during the Mid-Fourteenth and Fifteenth Centuries." Thesis, 2020. https://doi.org/10.7916/d8-wn60-y533.
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The dissertation delineates how the writings compiled in The Collected Works (Gsung ’bum) of Jey Tsongkhapa Lobzang Drakpa (1357–1419), the founder of the Geluk School of Tibetan Buddhism, constitute the centrality of the Geluk thought and philosophy and have contributed towards the school’s formation.
It details how the texts have played a prominent role in establishing doctrinal authority, defining philosophical boundaries, postulating intellectual identity, and reorienting monastic education for the school. These texts have also considerably enhanced the intellectual, spiritual, and charismatic authority of Jey Tsongkhapa as a teacher and philosopher. This dissertation bases its approach on the premise that the life and writings of Tsongkhapa define the core identity of the Geluk School and that an explicit rejection of either tantamount to an outright abnegation of its membership.
The dissertation begins with a critical retelling of Tibet’s religious history to contextualize the subject. The second chapter presents the culture and practice of life writing in Tibet to inform about the mechanism employed in traditional auto/biographies. Given the enormous attention drawn by the study of Jesus Christ (c. 4 BCE–c. 33 CE) in western academia, the chapter includes a literary review of contemporary studies and research for their emulation in the study of Tibetan hagiographies. The life story of Tsongkhapa is recounted in the third chapter. The fourth chapter details significant historical events that helped recenter Tsongkhapa in the Tibetan religio-cultural landscape. The fifth chapter presents his oeuvre—The Collected Works, the first extensive xylographic work printed in Tibet in the early fifteenth century. It also outlines the volume contents, presents sample texts, and chronicles the history of its publication and printing. The sixth chapter illustrates the centrality of Jey Tsongkhapa’s writings and its integration into the Geluk monastic educational system. The seventh chapter explicates on the topic of textual transmission and demonstrates how the texts were passed down through unbroken lineages to this day. The dissertation concludes with an epilogue and other back matters, including a list of transliteration of names, which are phoneticized in the main body for the ease of reading.
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Hsu, Yen-ling, and 徐燕玲. "The Study of Huijiao''s Biographies of Eminent Buddhist Monks and its Ten Categories." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/56214482743418606371.
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碩士華梵大學
東方人文思想研究所
90
Huijiao was a renowned Buddhist monk of the Southern Dynasties. His “Biographies of Eminent Buddhist Monks” is an exceptional work for preserving the material of Buddhist monks of the Southern Dynasties. The point of this article is the Ten Categories of Huijiao’s “Biographies of Eminent Buddhist Monks”. It would be observed from historical regulations and literary technique ways to grasp the authentic figure of Chinese Buddhist monks of the Southern Dynasties. This article explores in six sections. They are : 1. The Preface. 2. The Author''s Life of Biography of Huijiao. 3. The Data of Biographies of Eminent Buddhist Monks. 4. The Study of Ten Categories — Expression of the Buddhist Monks’ Figure. 5. The Study of Ten Categories — Comparison of the Buddhist Monks’ Figure. 6. The Conclusion. It is hoped that we can reach a better understanding of Chinese Buddhist monks of the Southern Dynasties through the discussion above.
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Wu, Chia Chun, and 吳佳純. "Kin support system of Taiwanese Buddhist monks and nuns: A study at a monastery in southern Taiwan." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/87837796177463979424.
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碩士國立政治大學
宗教研究所
99
Unlike what most people believe, Buddhist monasteries rely not only on laymen’s financial support but also on the supports of families and relatives of monks and nuns. In addition, Buddhist renunciation does not always cut off the relationship of a monk or nun with their families. On the contrary, most of monks and nuns in my research remain close contacts with their families and relatives. It is believed that once a person joins the Order, he or she can rely fully on the monasteries’ financial, emotional and medical supports. However, this is not true in all Buddhist monasteries in Taiwan. Mutual dependency between monks or nuns and their families and relatives is the main focus of this research. With lack of supports of different aspects from the monasteries, monks and nuns will have to turn to their families and relatives for helps when needed. Therefore, keeping close and positive relationship with families and relatives is important to some monks and nuns. This research aims at: 1. finding out the kin relationships of monks and nuns; 2. looking at the mutual dependency between monks and nuns and their families or relatives; 3. comparing the ideology and reality of monastic life and Buddhist institution (monasteries). In order to achieve the above goals, I will look at possible causes that might affect the relationship between monks and nuns with their families and relatives. Moreover, although not intended, the reasons of renunciation will be discussed in this paper. Different from Buddhist monasteries in other countries and traditions, Taiwanese monasteries can be privately owned by monks, nuns, or laymen. Because of this fact, and because it determines whether monks and nuns will get necessary supports from the monasteries or not, so types of Buddhist monasteries in Taiwan will be discussed, too.
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Chu, Pei-Ying, and 朱珮瑩. "Study of the Images of Buddhist Monks and Taoist Priests in Hua-Ben Novels of Ming and Ching Dynasties." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/78885178407277728646.
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碩士淡江大學
中國文學學系
92
In Chinese classics, Buddhist monks and Taoist priests are a group of people who took frequent appearance. Dated back in the Wei-Jin and the Southern and Northern Dynasties, the appearance of Buddhist monks and Taoist priests had already taken place. Although their appearance was not common, they gradually became the main characters in Novels, especially in Hua-Ben Novels of Ming and Ching Dynasties, and form a large personage group. Besides the new representations and story plots, they exhibited assessment of two extremes. The phenomenon proved the significance of the images of Buddhist monks and Taoist priests in literature and culture, and worth further study. In this vein, this study conducted overall and systematic analysis on the images of Buddhist monks and Taoist priests in the realm of Hua-Ben Novels. Although Buddhist monks and Taoist priests belong to different religious systems, and include both male and female practitioners, the commonality – practitioner was expounded as one group on the whole, but detailed when it was necessary. The purpose of this study was to discover the imbedded connotation from the superficial structure. In terms of study on Ming and Ching novels and sociological study, it is an area worth further attention. The structure and main contents of this paper are as follows: Chapter 1 Introduction explains the research motive and purpose, defines the scope of Ming and Ching Dynasties, literature materials, and research methodology. Chapter 2 discusses the evolution of the meaning of Buddhist monks and Taoist priests and the development of their images. First, the historical evolution of the terms “Buddhist monks” and “Taoist priests” were clarified to obtain accurate connotation. Secondly, the literature development of the images of Buddhist monks and Taoist priests was discussed based on the origin of literature image, as well as the difference of their images in classical Chinese and vernacular Chinese novels, and changes in the images. Chapter 3, based on the literature, defines the standard for classification and analyzes the types of Buddhist monks and Taoist priests, namely positive type, common type and negative type to discuss the characteristics of Buddhist monks and Taoist priests to probe into the deeper connotation. Chapter 4 discusses the relationship between Buddhist monks and Taoist priests in Ming and Ching literature to the society, and the effect of civilization of religions among the two, as well as the effect of the interaction of Buddhist monks and Taoist priests with various social levels. Chapter 5 probes into the artistic accomplishment of the images of Buddhist monks and Taoist priests in literature, and the advancement of personage representation in Ming and Ching literatures, the characteristics of the personage representation of Buddhist monks and Taoist priests in Ming and Ching literatures. The story plots of the images of Buddhist monks and Taoist priests were summarized to further deliberate on the function and meaning of their images in the model, in order to generalize the cultural significance of the images of Buddhist monks and Taoist priests. The phenomenon was presented on the Confucian standpoint, thus, the viewpoint was not entirely objective but fair enough. Chapter 6 Conclusion summarizes the key points of the study on the image of Buddhist monks and Taoist priests in Ming and Ching literature.
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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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Pawakapan, Niti. "Making money and merit : traders in northwest Thailand." Phd thesis, 1995. http://hdl.handle.net/1885/12474.
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This thesis focusses on the townspeople in Khun Yuam- a small market town near the Burma-Thailand border. They consist of Tai, Kon Mtiang and Thai speakers, most of whom are traders. Influenced by Weber, previous anthropological studies seem to agree that the Buddhists in Thailand are more concerned with the 'other-world' than secular matters. The laypeople, males in particular, are held to be more interested in seeking their own spiritual salvation than they are in making money in trade and commerce. Such an assumption leads to a conclusion that religion is separated from economic and political activities. If one agrees with this assumption, one will not understand why the economic boom has taken place in Thailand. I argue that Buddhist beliefs, especially meritmaking and the accumulation of merit, and trade are closely connected. Ordinary laypeople believe that one's own prosperity and wealth are due to one's past and present merit, so wealthy people are those who already have some merit. Without merit, one hardly achieves anything in one's life. Without money, it is almost impossible to make merit. In practice, such beliefs encourage the Buddhists to trade and make money in order to use some of their money to make merit. Since it is widely believed that good Buddhists must be good citizens who are loyal to the country, religious beliefs are also related to the politics. Monks are active in converting the non-Buddhists to Buddhism, as well as promoting the national awareness of 'being Thai' to them. These activities are sponsored by the laypeople, who believe they are a kind of merit-making. In fact, such a political movement is also supported by the current trading and tourist booms, formal education, the increasing influence of the Thai languages, mass media and entertainment. This national politics tries to integrate such a remoted area like Khun Yuam into the wider community - its nation-state. It seems to be a successful work. Monks and people who are involved in trade and commerce see no conflicts between their
religious beliefs and political-economic practice and, to some degree, benefit from
all of these activities.
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Yu, Fang-ming, and 游芳銘. "The Buddhism discipline and the monks’ bodies." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/44154150730420351930.
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碩士國立中央大學
中國文學系碩士在職專班
95
The present research is aiming to examine The Buddhism discipline from the western viewpoints and the theory of Michel Foucault. It is my hope to understand the source of power and the methods that The Buddhism discipline has to discipline the monks. Also to compare the different methods which were used to train monks’ bodies and minds in China and India in the 7th century. This research is divided into six chapters. Chapter 1 will be outlining the purpose of this research, the research methods and the current status of my research. Chapter 2 I will be examining the power source of discipline to train monks’ bodies and minds. Chapter 3, I will be comparing the concepts of religious ceremonies between China and India from the sacred and profane point of view. Chapter 4, I will be discussing the physical and mental influences in monks’ bodies and minds when applied the Buddhism disciplines on them. Chapter 5, I will be examining the influences of disciplines on monks’ food, clothing and transportation. Chapter 6, I will be pointing out some viewpoints in my conclusion. Here are some examples: First, the power source of disciplines is within the group of all the monks and not from the very top of the chain. And the relationship among the monks is spreaded out like a network. Second, The Buddhism disciplines are carried out in Monks’ daily lives such as food, clothing, living and transportation. Third, The Buddhism disciplines will have to be adjusted according to different cultures and customs.
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Chen, Mei-Chin. "The eminent Chinese monk Hsuan-tsang his contributions to Buddhist scripture translation and to the propagation of Buddhism in China /." 1992. http://catalog.hathitrust.org/api/volumes/oclc/27783109.html.
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Thesis (Ph. D.)--University of Wisconsin--Madison, 1992.eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 392-416).
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Chen, Yu-chen, and 陳玉真. "The Buddist Monk Guang-Ching and Buddhism." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/14292844249865262429.
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碩士國立臺南大學
國語文學系碩士班
100
There are various ways to preach the Buddha dharma. Every rite in Taiwan has its own steering so the practicing way differs to each other. The most famous and common ways are expounding the texts of Buddhism, practicing according to Buddha dharma, advising people doing good, etc. The Buddist Monk Guang-Ching, who founded Cheng-Tian Buddhist Temple, is famous for his ascetic practices, sitting in meditation, and extraordinariness. The Buddist Monk Guang-Ching never received the normal literal education, did not expressly give a course to expound the texts of Buddhism, and wrote no books. He was illiterate; though limited by the aptitude for writing, he still pursued Buddhism and is one of the models who expound the texts of Buddhism. The old Buddist monk was diligent chanting the name of Buddha, practiced asceticism, and practiced no sleep at night. He was not poverty-stricken, endured all disgrace and insults, improved meditation, and diverted people in random. The study includes five chapters. Chapter One is “Introduction”. Chapter Two, “The Buddist Monk Guang-Ching’s life and his cause with Buddhism”, presents his Buddhist karma before becoming a monk, the ascetic practices after becoming a monk, diverting himself and others, and the diverting after demise. Chapter Three, “The Buddist Monk Guang-Ching’s methods on practicing Buddhist rules”, states the old Buddhist monk’s practing ascetic to eliminate burden of sin, chanting the name of Buddha as well as sitting in meditation, and diverting people six times. Chapter Four, “The influence of The Buddist Monk Guang-Ching”, presents the debates between the old Buddhist monk and other masters and the influence on his followers, which eliminate the debate of slander between Chan and Jing. Chapter Five is “Conclusion”. Through the old Buddhist monk’s lifelong ascetic practices and Buddha dharma disciplining, the study probes into researching Buddha dharma. The old Buddhist monk endured all disgrace and insults according to Buddha dharma, improved sitting in meditation, finally attained perception and unsealed intelligence. If we could regard the old Buddhist monk as a model to discipline, Bodhi could be proved by participating in Buddhism and disciplining.
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Hsueh, Tung-chih, and 謝東志. "A study of South Dynasty buddhist monk--Fa-yun." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/54118746328884579352.
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Shieh, Shiow-Lian, and 謝秀蓮. "Research of the poetry of the Buddhist monk of PaChi." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/02533366972783022722.
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碩士高雄師範大學
國文學系
98
Venerable Ching-An（A.D.1851-A.D.1912）, whose name was Tu-Shan Huang, and was nicknamed Chii-chian, was the grandson of Old Man Shan-Ku. He burned two of his fingers while worshipping the Buddha in the front of the Tower of Buddha’s Relics at the Temple of King Ar-ü. As he only had eight fingers, he called himself the “Buddhist monk of eight fingers”. The research of the poetry of the Buddhist monk of PaChi includes seven chapters. As there are only a few papers about the Buddhist monk of PaChi and his poetry, I read and collected extracts from his poems. His poems describe the traditions of Ju Shi and Tao; as done so by the other Chinese poets, like Chü-üan, Tao-üanming, Tu-fu and Huang Ting-chian. While seeing the peach blossoms on the fence destroyed by the storm, Tu-Shan was dejected by unfulfilled life and decided to become a monk. The next year, he had became a monk at the temple of Jên Jui. While back home to visit his uncle, he passed the Tung Ting Lake, and while gazing into the water, he thought “Buddhist monk leading back by the wave of Tung Ting Lake”. He practiced writing poetry. Five years later Ching-An had a tour on the Wu-üeh. At 27, after a period of isolation in Lin lung, he began to wander and become a housemaster at several temples. At 52, he had been a housemaster at the Tien Tung Temple and taught Buddhism. The association of Buddhist education was established at Lin Po and Ching-An was chosen to be the leader. It was the first time a Buddhist elementary school was established for the public. In A.D.1912, Buddhist representatives gathered at the Liu- ün temple at Shanghai to hold a meeting and form the General Association of Buddhism of China. Ching-An was chosen as the leader. Leaving for Pei-Chin to petition for the government to permit protection of the Buddhist and their temples; Ching-An was insulted by the governor. When he returned to Fa-üan temple that night, Ching-An died of a heart attack at age 62. He was a monk for 45 years of his life. Ching-An was fond of writing poems. There are many poems of Zen in his earlier writing and more poems about concern for other people written in later years. He was concerned for his country and people; especially about the union of the Buddhist monks and as a result, he was called a patriotic poet. The process of from writing to forbid writing and then writing again crazily always confused all his life. Ching-An had a strong desire to writing poetry, but was conflicted between poetry and Zen, until he found harmony between them in his old age. Finally, there is a balance between the poetry and Zen. In his poetry, there is a cold style as with other poets like the poets, the Mêng-Chiao and the Chia-Tao. When he is middle aged, his poetic style had become full of aesthetic strength. Ching-An was a hobby-writer of poetry and mostly love to write the poetry about white –plumed blossoms. He was called “the white-plumed monk”. In particular, His poetry frequently used the word “shadow”, so he was called the “monk three shadows」. Ching-An made a social through writing poems with his friends, which was helpful for him to work for Buddhists. When petition for the protection of the estates of the temple, he left for Pei-Chin; and this action gave his life perfect ending.
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"清代的僧人與國家: 以護僧榜文為例的討論 = Monks and the state during the Qing : a discussion of the official placards of protecting monks." 2015. http://library.cuhk.edu.hk/record=b6116075.
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過去學者討論僧人與國家之關係，多強調來自國家的制度規定，忽略了僧人的主觀能動性。本文則從護僧榜文出發，嘗試以自下而上的視角去探討僧人與國家的關係。此類榜文在有清一代多地出現，看似係皇帝聖旨，強調國家對僧人的優待政策，被不少僧人隨身攜帶。更有甚者，榜文被張掛、勒石記錄或刻板刷印以擴大影響。而事實上，清帝從未頒行過護僧榜文，所謂的護僧榜文是僧人為維護自身利益製造出來的。 諸多普通民眾難以判斷榜文的真假，而地方官紳大多對這類民間文本並不關心，認為其無關緊要。也有佞佛官紳利用此類榜文來鼓吹佛教，幫助維護寺廟與僧人的利益。通過對護僧榜文的研究，可以看到僧人並非只是國家規定的被動接受者，他們借用國家的名義，製造、傳播并利用符合自身利益的"國家規定"。Most previous research on relations between monks and the state focused on the state regulations, and ignored the monks’ subjective initiative. In Comparison, this thesis centers on the various Official Placards of Protecting Monks in the Qing dynasty and tries to discuss the relationship between monks and the state from a bottom-up perspective. Those placards, taken by not a few monks, were similar to imperial edicts in format, emphasizing the state’s amiable position toward monks. Occasionally, people posted these placards on the wall, or carved them on the stele, or printed them out, in order to expand influence. As a matter of fact, Qing emperors had never issued such a kind of edict. Therefore, the so-called Official Placards of Protecting Monks were counterfeited by certain monks for their own sakes. On the one hand, it was difficult for many commoners to tell the authenticity of these placards. On the other, the majority of local officials and elites did not bother themselves with these placards. Nevertheless, a few local elites took advantage of these very placards to promulgate Buddhism and protect monks and their temples. In sum, the Official Placard of Protecting Monks throws light on another aspect of the relationship between the state and the monks, revealing that monks were by no means passive receiver of state regulation. On the contrary, by manipulating the credit of the state, they were able to produce, spread and capitalize on the so-called "state regulations" in their own interests.
Detailed summary in vernacular field only.
伍金菊.
"2014年10月"--Title page.
"2014 nian 10 yue"--Title page.
Parallel title from English abstract.
Thesis (M.Phil.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 133-148).
Abstracts also in English.
Wu Jinju.
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Chi, Kuang-yu, and 吉廣輿. "A Study on the Poetry of Nine Buddhist Monk Poets in Early Sung Dynasty." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/60535472608308210274.
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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.
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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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Chou, Li-Ling, and 周麗玲. "Study on Buddhist Priest’s Coping Strategy and Adaptation towards Family Members’ Attitudes when Becoming a Monk or Nun." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/50882960893546971862.
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碩士國立台北護理學院
生死教育與輔導研究所
98
Based on phenomenological hermeneutics, this study discussed Buddhist priest’s coping strategy and adaptation towards family members’ attitudes when becoming a monk or nun. Semi-structured in-depth interview was carried out to collect information, and 19 Buddhist priests were interviewed in total. The collected information was analyzed according to the four steps of hermeneutic phenomenological analysis that were proposed by Chang-Xiong Cai (2004). After analyzing the result and discussion of this study, the coping strategy of Buddhist’s priest towards family members’ attitudes when becoming a monk or nun was established. The result of study indicated that after a Buddhist priest learns about Buddha dharma, spiritual realization is formed, and then the behavior and thought would also be changed; when a belief is changed to confidence and ascertainment, he/she decides to become a Buddhist priest to preach Buddhism. The motives for a priest to become a monk or nun are: 1. pursuit of religion spirit and meaning of life; 2. altruistic; 3. experience of painful life, wanting to get rid of the pain, or experience of the beauty of Buddha dharma; 4. wanting to escape from transmigration or vexation; 5. wanting to be a role model for others; 6. repentance or paying a debt of gratitude; 7. his/her own wish. During the decision of becoming a monk or nun, his/her family members would “respect and agree” or “oppose and disagree” with this decision. The family members who respected and agreed with this decision would discuss with the priest actively and assist with the consequential matters. For the family members who opposed and disagreed with this decision, they would feel heartbroken, sorrowful; indignant, hateful, angry, detestable, censurable; afraid, fearful; ashamed, self-deprecating; lost; frightened; worried, not able to let go; painful, helpless; and nothing they could do. This study also showed that some of the family members who opposed with this decision would become ill because of missing the priest, they also felt confused, could not believe this decision, could not accept this decision, felt abandoned, felt frustrated, and thought that the priest became a monk or nun because he/she was deceived, threatened, or fallen victim by somebody or something. In addition, these opposing family members would use different kinds of methods to prevent the priest from becoming a monk or nun. With regard to the family members’ attitude, the priest used coping strategy, and this study classified his/her coping strategy into five types, including “consider his/her own opinion first”, “consider other side’s opinion first”, “consider his/her and other side’s opinion”, “without social contact (others were not involved) coping strategy”, and “practice the religion idea of Buddhism”. Three main aspects influenced the priest’s choice of coping strategy: 1. personal – motive strength of becoming a monk or nun; 2. Buddhist rite for the dead – handling method of Buddhist rite for the dead, relationship with the master, and experience from other priests; 3. family members – family members’ emotions, relationship with family members, important family members such as parents and children need to be take care of or not, and family economic situation. Based on this finding, this study established the functional model of Buddhist priest’s coping strategy and adaptation towards family members’ attitude when becoming a monk or nun. After analyzing the result of study, this study discussed the reasons for the family members to change their attitudes, and the priest’s appreciation and shame for his/her family members because of becoming a monk or nun thoroughly. Then, conclusions and relevant suggestions were provided for the descendants with similar situations and organizations as a reference.
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CHAN, YI-CHEN, and 詹宜蓁. "The Image and Meaning of Buddhist Monk and Taoist Priest Characters in “Strange Stories from a Chinese Studio” (Liaozhai Zhiyi)." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/bs2nkt.
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碩士國立屏東大學
中國語文學系碩士班
105
This thesis focus on two kinds of characters: Buddhist monk and Taoist priest in Pu Song-ling’s famous novel “Strange Stories from a Chinese Studio” (Liaozhai Zhiyi), and discusses the image and meaning of this two characters. When the time came to the late Ming and early Qing Dynasty, three religions active in the folk, which are Buddhism, Taoism and Confucianism. Because of many strange ghost tales happened in that time, Buddhist monks and Taoist priests became the significant characters in society. That’s why Pu Song-ling wrote “Liaozhai Zhiyi”. In addition to rewriting other’s stories, he also put his own feeling in the stories. Therefore, this thesis discusses the image and function of the monks and Taoist priests. The Buddhist monks’ image is a practitioner who have spells and medicine to help normal people solve their “unusually” problems. But there’re also a lot of “evil monks” , they utilize people’s psychological stress of worship religious power to get money. The Taoist priest’s image in “Liaozhai Zhiyi” is a practitioner who travel around the world. They also have spells and they can connect with God and Ghost, ability is better than monks. Even though there’re some “evil priest” , number are less than monks. In addition, this thesis comparing the different between Buddhist monks and Taoist priests. The most significant differences is the number between “evil monk” and “evil priest”. Some commentator thought it’s because Pu Song-ling respects Taoism more than Buddhism. But after examining the image of monk and priest, buddhism 's causal reincarnation is closer to the Confucian concept of good and evil, therefore Pu Song-ling use “evil monk” to represent a disorder state of a social. The concept of Taoist instead to let literati jumping out of their persistent and gaining the spiritual relief.
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Mikles, Natasha L. "I'm not a monk, but I'm a Bodhisattva : Green Gulch Farm and the expression of Zen Buddhism in America /." 2008. http://hdl.handle.net/10288/488.
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Chen, Yen-po, and 陳彥伯. "A Solitary Monk Who Combines Traditional Heritage and Contemporary Contributions--A Study of Venable Dongchu and His Buddhist Cultural Theory and Application." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/05325669899915094832.
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LIAO, YUAN-PING, and 廖元平. "The Connection Between Characters in 《The Journey to The West》and Buddhist Thoughts-The Case of Monk Tang、Wu-Kong、Ba-Jie." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/2gty3x.
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碩士華梵大學
東方人文思想研究所
106
《The Journey to the West》 is the one of the four Chinese masterpieces, which has been circulated for five hundred years. The content is based on the book 《Great Tang Records on the Western Regions》 which recorded historical facts about Tang Sanzang’s journey, and added folklore or authored fictional characters. This novel is rich in Confucianism, Buddhism, and Taoism. 《The Journey to the West》 is generally considered to be a novel that incorporates Confucianism, Buddhism, and Taoism. Some people say that the book worships Buddha and suppresses Taoism. Others think that the book is Taoist, and some people think that it is an expression of dissatisfaction with the government. No matter what kind of background and mentality was used to form this masterpiece, it is undeniable that this is a reflection of society, politics, and the people at that time. The main focus of this paper will explore in detail the connection between the stories of Monk Tang、Wu-Kong、Ba-Jie and Buddhism, including the connection of Buddhist thoughts. The author clearly explains the historical background of《The Journey to the West》 in the introduction, and describes the connection between the three mentors and Buddhism in each chapter. Monk Tang, who is just a mortal man, is taught how to lead many extraordinary apprentices to complete the great journey to the west. The chapter discussing Monk Tang includes: Monk Tang showing a human side; the concept of reincarnation in Buddhism; the past and present life; the ten lives of practice of Monk Tang, and why knowing your past lives is still a mystery and why he still does not understand his past lives; let's talk about the various supernatural powers, which is also the most fascinating part of the mysterious novel of 《The Journey to the West》. One of the stories worth pondering is why the ghost gets Monk Tang, but does not eat him immediately for the purpose of long life ? On the other hand, Wu-Kong found the Ginseng fruit and immediately ate it. The second chapter discusses the reasons for the name of Wu-Kong. The birth of Wu-Kong was weathered by stones. After all, where did he come from? The Monkey King, who was born from heaven, turned from Asura to Buddha. The last part about Wu-Kong is about why it is necessary to tighten the spell and why the other ones have no effect in the book; this is to use restraint and discipline to control the behavior and mind of Wu-Kong. The part of the Ba-Jie is also based on the relationship between the origin of the name of the Ba-Jie and the relationship between the eight customs and fasting; how to arrange the behavior of pigs with the eight precepts, a traitorous person is a hindrance to the learning process and a negative expression, how a retreating heart at any time can help the team. Finally, the ending of 《The Journey to the West》is used to demonstrate why Ru-Lai uses "human affairs" to conclude the main point of this thesis.
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Horáček, Petr. "Raná buddhistická kosmologie pálijského kánonu." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-345440.
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This paper is focused on the early Buddhist cosmology. It briefly presents the general concepts of cosmology in Buddhism and the Pali Canon in order to better emphasize the characteristics of the primary text on which the work is based, namely the Agaññasutta of the Pali canon. The author takes into account other suttas of the Pali canon and secondary literature as well. The Agaññasutta represents one of the first cosmological texts of Buddhism and can therefore be considered as a very valuable source of information about the early cosmological ideas and the context in which these ideas were formed. It deals with the destruction of the world, its re-emergence, the emergence of creatures, human beings and social strata, the election of the first king and the establishment of the ascetic social groups. To gain a better orientation in the source material, the plot can be divided into the period until the development of human beings, the creation of social institutions with the election of the king and the emergence of alternative social institutions headed by a Buddhist monk. The main aim of the present paper is to show that the Agaññasutta contains the structure based on the necessity of the emergence of the human beings in their physical form and endowed with their moral faults, the society which...
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Lai, Jian-Cheng, and 賴建成. "The Development Of Zen Buddhism From Late-Tang To Five-Dynasty Period－In the center of Ch''an monks and five families relative to The Hui-Ch'' ang Persecution." Thesis, 1994. http://ndltd.ncl.edu.tw/handle/26280647932074155417.
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Lien, Liu Chin, and 劉金蓮. "Research of the ideas of Buddhist Monk Shen Qing's " Bei Shan Lu" in Tang Dynasty -arounding the chapters of ‘The Creation of the world’ and ‘Karmic Theory’." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/38373261917699432719.
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碩士華梵大學
東方人文思想研究所
100
During the period of Mid-Tang Dynasty in China, There was a Buddhist monk, whose name was called Bei Shan Shen Qing, Who lived in Hui Yi Monastry in Zin Zhou. He had written a famous Buddist philosophical book called “Bei Shan Lu”, He tried to made a great unification of Confucianism, Taoism and Buddhism. Therefore , my aim of this thesis is trying to study about the ideas of these two chapters in “Bei Shan Lu”, which called ‘The Creation of the world’ and ‘Karmic Theory’. According to the descriptions made in “Shen Qing's biography ” from volume six of “Song eminent monk biography ”, The principles on the study of Buddhism what Shen Qing had widely surveyed are quite extensive, and the major works are related to The Ritsu, the Tiantai, and Kusha (Adjoins the cloudy ancestor). In his works, there is a feature with a lot of references and superb examples on the differences and similarities of the principles between Confucianism and Taoism, to be related to the whole universe, heaven & earth, and the origin of human beings, as well as the boundless worldly below our feet, that is why the argumentation of thoughts are begun between the viewpoints of “The Creation of the world” from Buddhism and what the universe is born all by itself naturally from both Confucianism and Taoism. For all people, there are always differences such as beautiful and ugly face, voice discrepancy, pain and pleasures, smart and foolish, superior and inferior position, and different life-span.Why all of these are said as fate? For Shen Qing, he believed that the philosophy of Confucianism are all as the so-called the principles from a man of noble character, in which between the acquirement and loss of power, fame, fortune and wealth, if one gets them, it is from God’s will, and if not, it is due of the result of destiny. In the concept of Taoism, it is also believed to be attributed to the nature of destiny. Shen Qing criticized the sages of both Confucianism and Taoism that when they encountered unfortunate things, they always blamed them due of the natural arrangement made by either “Destiny” or “God’s Will”, to believe that one should live one’s lives as what the destiny is set for them in a passive way.Unlike what is said in Buddhism about “Karma”, to be thorough and clear, and for the power of “Karma” in Buddhism, “Karma” is not a specific term in Buddhism, for which all of deeds such as benevolence and evilness made from our body and language as a result of our thoughts or due of intentions initiated from our thoughts, are all being called “Karma”. That is why in “Karmic Theory”, Shen Qing developed a thinking of powerful argumentation with ideas from both Confucianism and Taoism. From the era background of Shen Qing, as well as the explorations on the related studies, this paper will make investigation on his ease of wandering around the principles of literatures, as well as his understanding on the profound thinking from the three religions- Buddhism, Confucianism, and Taoism , moreover , As well as the viewpoints differed from both of Confucianism and Taoism, to work on them as the main purposes.