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1
Baumann, Brian Gregory. "Divine knowledge Buddhist mathematics according to Antoine Mostaert's "Manual of Mongolian Astrology and Divination" /." [Bloomington, Ind.] : Indiana University, 2005. 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:3200372.
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Thesis (Ph.D.)--Indiana University, Dept. of Central Eurasian Studies, 2005.Source: Dissertation Abstracts International, Volume: 66-12, Section: A, page: 4507. Chair: Gyorgy Kara. Title from dissertation home page (viewed Oct. 11, 2006).
2
Pacheco, Katie. "The Buddhist Coleridge: Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/937.
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The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance.
3
Treat, Nicholas. "Xiwu yu Wudao: Wushu yu Daojia ji Shijia SixiangThe Learning of Marital Arts and Daoist and Buddhist Thought." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555390221952377.
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Senanayake, Samitha Sumanthri. "Reading the No-Self: Points of Convergence and Disjuncture Between the Concepts of the Poststructuralist No-Self and the Buddhist No-Self." Miami University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=miami1501047392661818.
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Sun, Minyan. "A comparative study of the triadic relation between time, identity and language in the works of Julio Cortázar, Marcelo Cohen and Nāgārjuna." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278672.
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While current scholarship acknowledges the influence of Buddhist ideas on Julio Cortázar’s fiction, critical analysis of this element of his work does not often engage in depth with Buddhist thought. Buddhism is frequently characterised as something mystical or mythical when read in relation to the works of Cortázar. This approach leads to an insufficient reading of the highly important notion of the ‘centro’ in Rayuela (1963), whose symbolism, evoking a dynamic equilibrium, may be more successfully explored with closer reference to Buddhist philosophy. The Argentine author Marcelo Cohen has also engaged with Buddhist ideas in his works; his Buda (1990), a biography of the historical Buddha, testifies to this interest. Again, however, this aspect has not received full attention in critical scholarship. Given the importance of the use of negation in Cohen’s literature, comparing Cohen with Buddhist philosophy can enrich our understanding of many aspects of his works, such as his treatment of relationality. I have chosen to compare both Argentine authors with the Indian Buddhist philosopher Nāgārjuna, who is considered the founder of the Madhyamaka school, which is particularly associated with the theory of ‘emptiness’ (‘śūnyatā’). Nāgārjuna’s philosophy is cited directly in Cortázar’s poem ‘Canción de Gautama’ and Cohen’s Buda and informs a number of these writers’ other texts. The main body of the thesis is divided into three sections. These examine the triadic relation between time, identity and language, with each section focusing more on one of these three aspects in turn. The three chapters and three authors will be drawn together to form a new reading of the role of negation.
6
Sciberras, Colette. "Buddhist philosophy and the ideals of environmentalism." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/535/.
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I examine the consistency between contemporary environmentalist ideals and Buddhist philosophy, focusing, first, on the problem of value in nature. I argue that the teachings found in the Pāli canon cannot easily be reconciled with a belief in the intrinsic value of life, whether human or otherwise. This is because all existence is regarded as inherently unsatisfactory, and all beings are seen as impermanent and insubstantial, while the ultimate spiritual goal is often viewed, in early Buddhism, as involving a deep renunciation of the world. Therefore, the discussion focuses mostly on the Mahāyāna vehicle, which, I suggest has better resources for environmentalism because enlightenment and the ordinary world are not conceived as antithetical. Still, many contemporary green ideas do not sit well with classical Mahāyāna doctrines. Mahāyāna philosophers coincide in equating ultimate reality with ‘emptiness,’ and propose knowledge of this reality as a final soteriological purpose. Emptiness is generally said to be ineffable, and to involve the negation of all views. An important question is how to reconcile environmentalism with the relinquishing of views. I consider several prevalent themes in environmentalism, including the philosophy of ‘Oneness,’ and other systems that are often compared with Buddhism, like process thought. Many of these turn out to have more in common with an extreme view that Buddhism seeks to avoid, namely, eternalism. I attempt to outline an environmental position that, like the doctrine of emptiness, traverses a Middle Path between eternalism and nihilism. I conclude by proposing that emptiness could be regarded as the source of value in nature, if it is seen in its more positive aspect, as ‘pliancy.’ This would imply that what Buddhist environmentalists should seek to protect is not any being in its current form, nor any static natural system, but the possibility of adaptation and further evolution.
7
Farrington, Roger William. "The identity problem in Buddhist ethics : an examination of Buddhist and Parfitian conceptions of the subject." Thesis, Birkbeck (University of London), 2007. http://sas-space.sas.ac.uk/994/.
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The Buddhist tradition offers a reductionist view of the subject – the ‘weak’ view - which appears to undercut concern for the consequences of action. The doctrine of morally conditioned rebirth – that is, the perpetuation of a persistent individual through death - entails a ‘strong’ view. Each view has a bearing on morality, and each is problematic: the two seem incompatible. The notion of rebirth and the associated doctrine of karman are deeply connected with this. It is in this complex that I find what I call ‘the identity problem’. I give a general account of Buddhist ethics, placing it within the tradition of ‘virtue ethics’. I show the impact of the identity problem to be large but not total. I deal also with some related topics in Buddhist doctrine: anātman, the heterodox ‘Person school’ and the ‘two-truths’ notion. I consider the bearing of Parfit’s arguments for his version of reductionism on the problem’s solution. Their support for the ‘weak’ view is real but limited. When Parfit deals with the consequences of reductionism for morality, his conclusion is uncertain. When I consider these arguments on their merits, I find them largely unpersuasive. Parfit’s account of reasons for action, with some qualifications, is acceptable, and welcome in its vindication of disinterestedness. I consider how it stands with Buddhist ethics in this light and offer restatements of the doctrines of karman and rebirth. In the case of karman, I develop the idea of a guiding metaphor and suggest how it may be applied; in that of rebirth I draw on a broader Buddhist tradition of meditation practice and benvolence. This restatement leaves the ‘strong’ view more sustainable, and its compatibility with the ‘weak’ view less problematic for morality. I then present the Buddhist ethical scheme as largely intact, if with slightly diminished coercive force.
8
Baugh, T. A. "The Buddhist dialectic : a philosophical investigation." Thesis, University of Kent, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315193.
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Watson, Gay. "A Buddhist inspiration for a contemporary psychotherapy." Thesis, SOAS, University of London, 1996. http://eprints.soas.ac.uk/29539/.
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It is almost exactly one hundred years since the popular and not merely academic dissemination of Buddhism in the West began. During this time a dialogue has grown up between Buddhism and the Western discipline of psychotherapy. It is the contention of this work that Buddhist philosophy and praxis have much to offer a contemporary psychotherapy. Firstly, in general, for its long history of the experiential exploration of mind and for the practices of cultivation based thereon, and secondly, more specifically, for the relevance and resonance of specific Buddhist doctrines to contemporary problematics. Thus, this work attempts, on the basis of a three-way conversation between Buddhism, psychotherapy and various themes from contemporary discourse, to suggest a psychotherapy that may be helpful and relevant to the current horizons of thought and contemporary psychopathologies which are substantially different from those prevalent at the time of psychotherapy's early years. It is set out according to the traditional Tibetan Buddhist plan of Ground, Path and Fruition. "Ground" presents first a brief consideration of Western psychotherapies, followed by an introduction to Buddhist views with particular reference to those doctrines considered of most relevance to psychotherapy. This is followed by consideration of ideas of the subject or self in Buddhism and in contemporary discourse. "Path" reviews the two major branches of the Buddhist way, ethics and meditation, in the context of psychotherapy. "Fruition" compares and contrasts the goals of Buddhism and psychotherapy, suggesting that they may be similar in quality, the quality being that of liberation, but different in the quantity or extent of the liberation desired. Subsequently this section explores the implications of the Buddhist view in the light of contemporary discourse, and in the context of experience. Again according to a traditional pattern this is presented in terms of the dimensions of Body, Speech and Mind. Finally in the light of the foregoing some suggestions are made as to the possible general features of a contemporary Buddhist inspired psychotherapy. An appendix describes the individual details of two existing Buddhist based trainings for psychotherapists.
10
Okano, Masazumi. "Kodo Yyodan : a modern Japanese lay Buddhist movement." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386550.
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Schmid, David Neil. "Yuanqi medieval Buddhist narratives from Dunhuang /." online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3043951.
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Tanabe, Juichiro. "Buddhist philosophy and the epistemological foundations of conflict resolution." Thesis, University of Bradford, 2010. http://hdl.handle.net/10454/4910.
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The aim of this research is to expand the framework of contemporary conflict resolution by constructing a complementary relationship between Western epistemologies and a Buddhist epistemology. Despite its evolution and development through self-reflexivity and self-critique, contemporary conflict resolution established upon Western epistemologies has confined the understanding of human mind to social/cultural orientations and left a comprehensive and qualitative analysis of the potential of individual human mind underdeveloped. Buddhist epistemology, the central theme of which is to address human suffering that is mainly psychological and subjective, makes a critical analysis of human subjectivity in terms of how it can be become a root cause of suffering including conflict and how it can be addressed by gaining an insight into the social/cultural construction of human subjectivity. The argument of the thesis is that when a socially/culturally-oriented view of human mind and a deeper and more profound view of human mind are combined together, we can engage in a qualitatively richer and deeper analysis of the psychological and subjective dynamics of conflict resolution.
13
MacDonald, Anne Elizabeth. "Blo gsal grub mtha'." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28107.
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This thesis presents the translation and study of the twelfth section of Bio gsal grub mtha', an early fourteenth century Tibetan text composed by the bKa' gdams pa scholar, dBus pa bio gsal.
Bio gsal grub mtha' as a whole represents a distinct sort of scholarly literature known as Grub mtha' that finds its roots in Indian siddhānta literature. Tibetan Grub mtha' texts set forth, as the name in translation reveals, the "established tenets" of various Indian, Tibetan, and occasionally Chinese philosophical schools. The section of Bio gsal grub mtha' translated here presents the tenets of the Mādhyamika school of Tibetan Buddhism in general, and their fourteenth century bKa' gdams pa manifestation in particular.
The central tenet of Mādhyarnika philosophy is that all phenomena are empty of self-nature. Even that which is discovered to be the ultimate emptiness (stong pa nyid, śunyatā) - is also said to be devoid of any real self-nature. All phenomena are dependent-arisings, lacking reality, existing like dreams and magical illusions. These assertions are discussed in detail in the translation and in the second part of the introduction.
Of special interest to scholars of both Indian and Tibetan Buddhism, however, is dBus pa bio gsal's classification of the Mādhyamika subschools. The early Tibetan Buddhist scholars took upon themselves the task of categorizing and inventing names for the various Mādhyamika "schools", and dBus pa bio gsal's classification represents the development of such thought to the fourteenth century. The introduction elucidates both dBus pa bio gsal's divisions of the Mādhyamika sub-schools and elaborates on earlier and later classifications set forth by Tibetan scholars. The investigation provides insight into both the tenets of the Mādhyamika school and the attempts of the Tibetans to arrange the previously unclassified Mādhyamika subschools in a manner that would render them more logical and accessible to themselves and to future generations of scholars.Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Accompanied by original Tibetan text
Graduate
14
Black, Thierry. "Away from the Abyss: Borgesian Translation Reconsidered through Buddhist Philosophy." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/26244.
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The English-language translations of Jorge Luis Borges’s Spanish-language works undertaken by the author and Norman Di Giovanni went above and beyond what is generally perceived as acceptable in traditional Western practices. Their work, together with Borges’s thoughts on translation itself, garnered criticism from within Western Translation Studies for its rejection of the status of the original text and the blurring of the distinction between author and translator.
Yet the pair’s actions and Borges’s views on translation cease to appear scandalous under the light of Buddhist philosophy, particularly through the use of the Buddhist principles that all phenomena are impermanent and interdependent. This thesis will seek to use these ideas to legitimize the actions of Borges and Di Giovanni.
To do so, it will trace the history of opposing and convergent theories from Western philosophy and describe our Buddhist concepts in detail. In order to better understand Borges, it will examine the array of philosophies that influenced the writer and how they both align themselves and differ from Buddhist ideas. This thesis will end by directly applying impermanence and interdependence to the translation practices of Borges and Di Giovanni and considering what potential effect legitimacy for such practices would have on translation overall.
15
Phuntsho, Karma. "The position of Mipham in the Indo-Tibetan debate on emptiness." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288971.
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Kwan, Siu-tong, and 關少棠. "From Abhidharma to Pramāṇa school: a criticalhermeneutics of their epistemology and philosophy of language." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46076372.
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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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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." Thesis, The University of Sydney, 2009. http://hdl.handle.net/2123/5400.
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This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.
19
Luong, Hien Thu. "Vietnamese Existential Philosophy: A Critical Appraisal." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/44747.
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PhilosophyPh.D.
In this study I present a new understanding of Vietnamese existentialism during the period 1954-1975, the period between the Geneva Accords and the fall of Saigon in 1975. The prevailing view within Vietnam sees Vietnamese existentialism during this period as a morally bankrupt philosophy that is a mere imitation of European versions of existentialism. I argue to the contrary that while Vietnamese existential philosophy and European existentialism share some themes, Vietnamese existentialism during this period is rooted in the particularities of Vietnamese traditional culture and social structures and in the lived experience of Vietnamese people over Vietnam's 1000-year history of occupation and oppression by foreign forces. I also argue that Vietnamese existentialism is a profoundly moral philosophy, committed to justice in the social and political spheres. Heavily influenced by Vietnamese Buddhism, Vietnamese existential philosophy, I argue, places emphasis on the concept of a non-substantial, relational, and social self and a harmonious and constitutive relation between the self and other. The Vietnamese philosophers argue that oppressions of the mind must be liberated and that social structures that result in violence must be changed. Consistent with these ends Vietnamese existentialism proposes a multi-perspective ontology, a dialectical view of human thought, and a method of meditation that releases the mind to be able to understand both the nature of reality as it is and the means to live a moral, politically engaged life. This study incorporates Vietnamese existential philosophy from 1954-1975 into the flow of the Vietnamese philosophical tradition while also acknowledging its relevance to contemporary Vietnam. In particular, this interpretation of Vietnamese existentialism helps us to understand the philosophical basis of movements in Vietnam to bring about social revolution, to destroy forms of social violence, to reduce poverty, and to foster equality, freedom, and democracy for every member of society. By offering a comparison between Vietnamese existential thinkers and Western existentialists, the study bridges Vietnamese and the western traditions while respecting their diversity. In these ways I hope to show that Vietnamese existentialism makes an original contribution to philosophical thought and must be placed on the map of world philosophies.
Temple University--Theses
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Lok, Wai-ying, and 駱慧瑛. "The significance of Dunhuang iconography from the perspective of Buddhist philosophy: a study mainly based onCave 45." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48199321.
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This study explores the significance of Dunhuang 敦煌 iconography from the perspective of
Buddhist philosophy. The time span of the Dunhuang iconography of the Grottoes runs from
the 4th to the 14th centuries. This wide coverage makes it extremely valuable for revealing the
developments in art, history, culture, and religious activities in China, and neighbouring
regions along the Silk Road.
Most scholars have approached the Dunhuang Grottoes from the perspectives of art, history,
or archaeology. However, studying the Dunhuang Grottoes from the perspective of Buddhist
philosophy has remained under-researched, and therefore, less exhaustively dealt with. It is in
Dunhuang Mogao 莫高
Cave 45 that one can see the most well preserved Buddha statue
group, and the only Guanyin S?tra 觀音經, i. e. the Chapter of the Universal Gateway of
Avalokite?vara Bodhisattva 普門品
from the Saddharmapu??ar?ka S?tra 妙法蓮華經, painted
on one entire wall. This dual association has rendered Cave 45 the most ideal source for this
research.
In this research, Buddhist iconography will be studied in the light of Buddhist philosophy.
The study also takes into account triangulation of data collected through various sources,
namely: (1) Field trips in Dunhuang and related areas for primary data collection; (2) Image
analyses of data collected from primary and secondary sources; (3) Verification of data in the
light of both ancient and modern Buddhist literature.
The research will be focused on identifying Buddhist philosophy from the mural paintings of
the Guanyin S?tra and on the conceptualized understanding of the material as presented in the
paintings. The causes
of suffering will be identified after examining the thirty-three
manifestations / appearances of Avalokite?vara as depicted here. The scenes of various
desires as identified and conceptualized in the mural painting of the Cave 45 will also be
studied.
The Buddha statue in the centre of the statue group portrays cessation of suffering. The
statues of bodhisattvas and disciples along both sides, with different facial expressions and
body gestures, portray the different levels of cessation of suffering, all leading to ultimate
awakening and full emancipation. In this connection, the missing pair of statues in the statue
group will also be explored and identified.
It is true that Dunhuang iconography, as exemplified through Cave 45, can be approached
from many perspectives. However, the primary objective of this study is to show that the
Dunhuang iconography is designed as an artistic portrayal of the fundamental teachings of
Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
21
Williams, Janet Patricia. "Denying divinity : apophasis in the patristic Christian and Soto Zen Buddhist traditions." Thesis, University of Winchester, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245372.
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Saitanaporn, Phramonchai. "Buddhist deliverance a re-evaluation of the relationship between Samatha and Vipassanā /." Connect to full text, 2009. http://hdl.handle.net/2123/5400.
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Thesis (Ph. D.)--University of Sydney, 2009.Title from title screen (viewed September 18, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
23
Dickson, Alnis. "Organizing religion: situating the three-vow texts of the Tibetan Buddhist renaissance." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86502.
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This thesis situates the three-vow texts written by the founders of the new (sarma) schools within the broader processes of school-formation during the "Tibetan Renaissance" (950 to 1250 CE). The texts of focus are authored by Atiśa, Gampopa, Drakpa Gyeltsen, and Drigung Jikten Gönpo. In order to expand our understanding of these under-studied texts I examine them from three perspectives, with each perspective defined by a different set of goals that guided the authors. First, I explain how these texts describe and arrange the three sets of vows (the prātimokṣa, bodhisattva, and tantric vows) in order to clarify the commitments of a vow holder. Second, I show how the positions taken in these texts are connected to the process of monastic institutionalization. Third, I show how some of the texts engaged in public polemics in order to assert the supremacy of the author and his school.Ce mémoire situe les textes sur les trois voeux composés par les fondateurs des nouvelles (sarma) écoles comme faisant partie du processus plus large de la formation des écoles durant la "renaissance tibétaine" (950 à 1250). Les textes examinés ont été composés par Atiśa, Gampopa, Drakpa Gyeltsen et Drigung Jikten Gönpo. Afin d'étendre notre compréhension de ces textes négligés, je les examine selon trios perspectives, dont chacune est définie par les objectifs différents que visaient les auteurs. Premièrement, j'explique comment ces texts décrivent et organisent les trois types de voeux (du prātimokṣa, bodhisattva, et tantrique) afin de clarifier les engagements du détenteur des voeux. Deuxièmement, je démontre comment les positions défendues dans ces textes sont reliées au processus d'ordination monastique. Troisièmement, je démontre de quelle façon certains des textes prenaient part à des polémiques publiques afin de promouvoir la supériorité de l'auteur et de son école.
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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." University of Sydney, 2009. http://hdl.handle.net/2123/5400.
Full textAbstract:
Doctor of Philosophy(PhD)This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.
25
Schultz, Aaron. "Buddhist Ethics is Itself and Not Another Thing." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429632826.
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Alamo, Santos Macarena. "The Path to a New Awakening: B.R. Ambedkar's Transformation of Buddhist Philosophy." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42002.
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The objective of this thesis is to analyze the philosophical implications of Ambedkar’s approach to Buddhism. This approach created a new social philosophy based on Buddhist ideas and a political commitment to social justice, particularly for the Dalits of India. What was the purpose of this social philosophy? To transform Buddhist philosophy? Or rather, to oppose Brahmanism and empower the lower castes?
After a twenty-year-long study of Indian society and history, and Indian philosophical and religious traditions, Ambedkar came to the conclusion that Buddhism could have the power to transform the situation of the Untouchables. Why did he think that Buddhism would have this radical transformative impact not only for Dalits, but for Indian society as a whole?
In 1956, in what became a historical event, he led a movement of conversion of more than five hundred thousand Untouchables from Hinduism to Buddhism. Ambekdar saw Buddhism as a way and as a tool to empower the lower castes of India. But what type of Buddhism did he envision? In 1956, in that historical event, Ambedkar founded what he called Navayana Buddhism. He used the word Navayana to refer to the birth of a new school. Nava means “new,” Yana means “vehicle”. Was he indeed creating a new yana, or new vehicle? What type of Buddhist school was this? What innovations did he introduce? Is the result still Buddhism, given Ambedkar's vision? This thesis aims to address all these questions.
27
King, Richard E. "The Gaudapadiyakarika : a philosophical analysis of the Mahayana Buddhist context of early Advaita Vedanta." Thesis, Lancaster University, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282383.
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Dias, Kapukankanange Dora Malini. "The growth of Buddhist monastic institutions in Sri Lanka as depicted in Brahmi inscriptions." Thesis, SOAS, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309382.
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Olendzki, A. R. "Interdependent origination and cessation : The Paticca-Samuppada as an early Buddhist model of liberation." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384331.
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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.
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31
Mellick, Sally. "A critical edition, with translation, of selected portions of the Pali Apadana." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358522.
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Liu, Yading. "Fo jiao ling yan ji yan jiu yi Jin Tang wei zhong xin /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71742325.html.
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Revision and expansion of the author's Thesis (Ph. D.--Sichuan da xue, 2003)."Sichuan da xue shi wu '211 gong cheng' zhong dian jian she xue ke xiang mu." 880-07 Includes bibliographical references.
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Chang, Elizabeth. "Reduce, Repeat." Thesis, The University of Sydney, 2012. http://hdl.handle.net/2123/12019.
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Presence is the quality of art that strikes a viewer; its energy is palpable. In every moment it is completely alive and in every moment after is alive once more. In 1967, critic, Michael Fried explained the importance of art’s ability to affect viewer continuously in this way and names the temporal affect of presentness as the most significant motivation of Minimalism; the essence of reduction is in this temporality. With much of the visual language of the Contemporary resting on the foundations of Minimalism, the temporal philosophy that is rooted in its vocabulary and aesthetics becomes an afterthought in the formalist discourse that Contemporary art is often framed by. To understand the reductive aesthetic comprehensively, the theory of temporal presence should be revisited. This paper is divided in two parts, the first will establish the philosophical foundations of Empty time and the second will apply concepts of Emptiness and Nothingness to reductive aesthetics. Crucial to presence are the temporal, spatial and experiential modes that are active in it. The meeting point of time and space, the current now, is where these encounters manifest but in the present moment, the movement of past-becoming-present-becoming-future occurs without our even feeling it. The ‘passing of time’ never actualises in our sensory experience, so we should cease to approach time in this way. Buddhist and Nietzschean philosophies raise concerns with this linear approach to time. To better understand the form of the present and the temporal language of reduction, I will examine the durationless model of time that shapes the sensation of experience. Buddhist, Śūnyatā and Nietzsche’s eternal return, will be examined to reconcile the disconnect between experiencing and the movement of time. The second component of the paper will examine the minimalist models of reduction, monochrome and repetition, against Fried’s essay. A clear lineage of presence becomes evident in the Contemporary’s thematic trends of ‘immaterial’ and ‘formless’, considering these examples demonstrate the legacy of reduction. To track the historical development of the minimal tradition, I will begin with Lucio Fontana (reduction) and move through to Yves Klein (monochrome) and finish with Lee Ufan (repetition). I intuitively apply the three aforementioned aesthetics to my creative practice and. Repetition plays a significant role; the demand for patience, will and perdurance is absorbing and, for me, the greatest teacher of time. The repeated gesture is an immersive exercise; it requires becoming absolutely attuned to time and Being. The mark is simultaneously the lingering anticipation of the next moment and mourning the passing of the last; it is a punctuation of Being. Time’s value is often treated as a commodity, so our desire to attain and hold it is overwhelming. It is in my practice that I can unlearn the ideas of time passing, running out, fading or eroding. The commitment to repeat infinitely eases the tension of chasing time.
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Cantwell, Catherine Mary. "An ethnographic account of the religious practice in a Tibetan Buddhist refugee monastery in northern India." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236261.
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Riegel, Chara Joy. "Buddhist philosophy and practices as applied to unlearning racism : a project based upon an independent investigation /." View online, 2008. http://hdl.handle.net/10090/5923.
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Chiu, Man-yee Angela, and 招敏儀. "Striking the buddhist chord in snowy regions." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B41385251.
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Cover, Jennifer Joy. "Bodhasar̄a by Narahari an eighteenth century Sunskrit treasure /." Connect to full text, 2008. http://hdl.handle.net/2123/4085.
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Thesis (Ph. D.)--University of Sydney, 2008.Title from title screen (viewed March 11, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Indian Sub-Continental Studies. Includes bibliographical references.
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Vice, Samantha Wynne. "Personal autonomy : philosophy and literature." Thesis, Rhodes University, 1999. http://hdl.handle.net/10962/d1002853.
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Gerald Dworkin's influential account of Personal Autonomy offers the following two conditions for autonomy: (i) Authenticity - the condition that one identify with one's beliefs, desires and values after a process of critical reflection, and (ii) Procedural Independence - the identification in (i) must not be "influenced in ways which make the process of identification in some way alien to the individual" (Dworkin 1989:61). I argue in this thesis that there are cases which fulfil both of Dworkin's conditions, yet are clearly not cases of autonomy. Specifically, I argue that we can best assess the adequacy of Dworkin's account of autonomy through literature, because it provides a unique medium for testing his account on the very terms he sets up for himself - ie. that autonomy apply to, and make sense of, persons leading lives of a certain quality. The examination of two novels - Kazuo Ishiguro's The Remains of the Day and Henry James's The Portrait of a Lady - shows that Dworkin's explanation of identification and critical reflection is inadequate for capturing their role in autonomy and that he does not pay enough attention to the role of external factors in preventing or supporting autonomy. As an alternative, I offer the following two conditions for autonomy: (i) critical reflection of a certain kind - radical reflection, and (ii) the ability to translate the results of (i) into action - competence. The novels demonstrate that both conditions are dependent upon considerations of the content of one's beliefs, desires, values etc. Certain of these will prevent or hinder the achievement of autonomy because of their content, so autonomy must be understood in relation to substantial considerations, rather than in purely formal terms, as Dworkin argues.
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Braitstein, Lara. "A road to nowhere, the significance of the pilgrimage in Buddhist literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0026/MQ50499.pdf.
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Braitstein, Lara 1971. "A road to nowhere : the significance of the pilgrimage in Buddhist literature." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21196.
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This paper is an exploration of the theme of pilgrimage in the following three works: Gan&dotbelow;d&dotbelow;vyuha, Journey to the West and The Life of Marpa the Translator.Through an examination of the narrative structure of the texts, I derive a pattern which is consistent throughout these three Mahayana works. This pattern is then compared to the Mahayana doctrine of Two Truths, which is shown to be expressed by the literary pilgrimage. Finally, by exploring the ways in which these texts 'work' on the reader---both by seeing the protagonist go through the stages of Buddhist practice and through the reader's interaction with the text---I show how reading these stories can act as a transformative Buddhist practice.
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Ohnuma, Reiko. "Head, eyes, flesh, and blood : giving away the body in Indian Buddhist literature /." New York, NY : Columbia Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0615/2006019767.html.
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Yen, Chun-Min. "Shadows and echoes of the mind: Hanshan Deqing's (1546-1623) syncretic view and Buddhist interpretation of the "Daodejing"." Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/290151.
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The subject of this study is Hanshan Deqing's (1546-1623) Commentary on the Daodejing (laozi daodejing hanshan zhu ), a work which contains his syncretic view of the Three Teachings (i.e., Confucianism, Buddhism, and Daoism) as well as his Buddhist interpretation of the Daodejing. The central argument of this study is that Hanshan's Commentary on the Daodejing reflects his syncretic character and his unique Buddhist understanding. I argue that each syncretist's interpretation or misinterpretation contributes to the variety and complexity of syncretic activity. Taking Hanshan as a case study, this study explores how an individual participates in the discourses of syncretism through interpretation. I propose that Hanshan tried to integrate the Three Teachings under the frame of the Buddhist concept of Mind and he adopted many Buddhist concepts in his interpretation of the Three Teachings. In addition, I propose that Hanshan's discourse of syncretism of the Three Teachings was one of his responses to the challenge of adaptation of Chinese Buddhism, which also reveals Hanshan's Buddhist position and syncretic view. In order to support my argument, this study shows that Hanshan adopted an inclusive attitude to all the teachings and interpreted all the teachings based on his Buddhist understanding. To serve as the background for understanding Hanshan's interpretation, Chapter 2 demonstrates that both Hanshan's life and thought reflected his syncretic character and his status as a Buddhist monk; Chapter 3 discusses the intellectual context of late Ming Buddhism and the responses of the Four Great Masters. In order to show how Hanshan's syncretic view and his Buddhist understanding impacted on his interpretation, the last two chapters demonstrate that Hanshan's syncretic view of the Three Teachings and his interpretation of the Daodejing all reflect his syncretic view and Buddhist understanding. This study demonstrates that Hanshan tried to find a satisfying interpretation as well as harmonizing with the established tradition while promoting the excellence of Buddhism. He also employed a new approach and hermeneutic method to respond to the challenge of Buddhism of the late Ming. In order to find a satisfying interpretation, Hanshan treated all the teachings as the manifestation of the Mind in terms of "shadows and echoes of the Mind." Based on this inventive term, Hanshan adopted an inclusive attitude to the Three Teachings.
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au, 19310449@student murdoch edu, and Joseph Marrable. "Transpersonal literature." Murdoch University, 2003. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051222.155152.
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What do you get if you apply Ken Wilbers theories of transpersonal psychological development within human consciousness to William Goldings Lord of the Flies or Conrads Heart of Darkness, or Shakespeares Hamlet? Can they provide a clear interpretative tool in order to uncover the intentional or unintentional aspects of consciousness development contained within them? Do these literary texts reveal a coherent quest for knowledge of human consciousness, the nature of good and evil, and the ineffable question of spirit? Is there a case for presenting a transpersonal perspective of literature in order to expound the theories of this psychological discipline? Can literary texts provide materials that are unique to that art form and can be explicated by knowledge of transpersonal psychology? Is there an evolutionary motion, which is not necessarily historically chronological but nonetheless displays a developmental map of human consciousness across literary works? In other words, can we see a hierarchical framework along the lines of consciousness development as proposed by Ken Wilber, that suggests a movement up the evolutionary ladder of consciousness from Lord of the Flies to Hamlet and beyond? Can we counter oppose Lord of the Flies and Hamlet, suggesting that the first is a fable of regression to transpersonal evil within a cultural community and the second sees Hamlet attempt to avoid this path in order to move toward the transcendence of ego and self, within the individual? If this is so then we should be able to plot both paths relative to the models of development traced in Wilbers theories and interpret the texts according to this framework. What is the relationship between transpersonal aspects of consciousness and literature? And what are the effects upon the cultural consciousness of human evolution that literature has had so much to inform? How do the literary works of individuals inform the cultural consciousness and transcend the age in which they are written? Equally we should be able to test the theories with the aid of some texts of literature especially those works which are of, and about consciousness. What does this mean to the literary interpretation of these texts? How does it differ from other interpretations? What are the pitfalls and what disclaimers need to be put in place? Is the difference between the notion of a transpersonal evil and a transpersonal good simply a matter of individual moral choice?
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Biermann, Brett Christopher. "Travelling philosophy from literature to film /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2006. http://dare.uva.nl/document/51450.
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Tojimbara, Yue. "Re-Presenting Chigo: The Figure of the Acolyte in Medieval Japanese Buddhist Literature." Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/13321.
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In Japanese culture, the figure of the Buddhist acolyte, or chigo, has been a popular object of artistic depiction, both in image and in text. In fact, during the medieval period, and especially the twelfth to the thirteen centuries, the figure of the chigo inspired an entire sub-genre of literature, known as the chigo monogatari (or acolyte tales). These tales often depict romantic and sexual relationships between young acolytes and monks, and also valorize the acolyte as a potent spiritual being, somewhere between deity and human child. The goal of this project is to offer readings of these stories on their own terms, freeing their reception from normative scholarly interpretations that have so far narrowed their significance to how they serve as indexes to socio-historical "reality."
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Yap, Key-chong. "Western wisdom in the mind's eye of a westernized Chinese Lay Buddhist : the thought of Chang Tung-sun (1886-1962)." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315943.
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Andrews, Joshua. "The meaning of suffering : an analysis of potential relationships between Buddhist thought and Kierkegaardian philosophy." Thesis, Bangor University, 2018. https://research.bangor.ac.uk/portal/en/theses/the-meaning-of-suffering(a9486355-2b39-4f0e-b016-1e8bc36c710e).html.
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Throughout the last three decades there has been considerable academic interest in the comparisons between Existential philosophy and Buddhism. For instance, numerous publications propose significant parallels between a range of Buddhist philosophies and the ideas of Nietzsche and Sartre, with comparisons often made between Buddhist philosophies such as anattā (not self) or the śūnyatā (emptiness) and Sartre’s notion of “nothingness”, or Nietzsche’s notion of “nihilism”. Whilst Nietzsche and Sartre have remained at the forefront of research into the relationship between existentialism and Buddhism, there appears to be a growing interest in possible associations between Buddhism and the ideas of existential philosopher, Søren Kierkegaard. In complete contrast to the majority of research into the relationship between Buddhist thought and existentialism, analysis of the relationship between Buddhism and Kierkegaard is explored only fleetingly, usually as a subsidiary topic within studies of Kierkegaard’s philosophy. This is to say, often Buddhism is employed by scholars of Kierkegaard to help explore themes of his philosophy in greater depth or to show his relevance to religious discourses outside Christian traditions. Whilst much of the dialogue between Buddhism and Kierkegaard in current scholarship seems to be cut-short—appearing briefly in short articles or mere paragraphs within works that are focussed on other matters entirely—the frequent pairing of these philosophical traditions collectively reveals substantial similarities between them. For instance, there appears to be rich overlap between the Buddhist notion of dukkha and Kierkegaard’s notion of suffering, one that reveals suffering to be a fundamental aspect of human life, with the capacity to transform a person’s perception of the material world. In each case, suffering appears to have the power to motivate a person, and to encourage them to overcome selfish and materialistic desires, and in the process, discover true joy or satisfaction. Whilst current research on the relationship of Kierkegaard’s philosophy and Buddhist ideas have exposed a promising area for further study, it is also insufficient in its attempts to analyse the topic, and all too often arrives at erroneous conclusions. The complexity of Buddhist ideas often goes unnoticed, leading to reductive, mistaken definitions. Furthermore, owing to the fact that research in this area is often presented within discourses that, in the main, seek to emphasise and elaborate the ideas of Kierkegaard, there has been little consistency in the specific Buddhist traditions and concepts that are examined, and in some cases, an unhelpful tendency to conflate Buddhist traditions as if they were all one and the same with no appreciation for their differences. The intention of this thesis is to re-evaluate the existing dialogue between Buddhist thought and the philosophy of Kierkegaard. To do so, I identify and analyse key points of similarity and difference between the two. These include the relationships between Kierkegaard’s angest and the Buddhist concept of dukkha and Kierkegaard’s approach to human suffering and the Buddhist conception of samudaya. My thesis provides an invaluable counterbalance to existing scholarship in the field by placing greater emphasis on key Buddhist teachings in relation to Kierkegaard’s ideas. This ensures that the important parallels between these two great philosophies and approaches to life can be analysed more accurately and in greater depth. Likewise, it enables a clearer appreciation of the various points of contention that prevail between the two. This thesis will challenge significant preconceptions that continue to be voiced by scholars of Kierkegaard, who fail to appreciate the finer nuances of Buddhist doctrine, whilst at the same time, open up fresh, new dialogues between the works of Kierkegaard and Buddhist philosophy.
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Yang, Hung-Yi. "A Study of the Story of Sadāprarudita in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra." Thesis, The University of Sydney, 2013. http://hdl.handle.net/2123/9803.
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This dissertation focuses on the story of the Bodhisattva Sadāprarudita found in various Buddhist prajñāpāramitā sūtras. The richness of the story’s contents, the complexity of its multiple extant versions, and its association with prajñāpāramitā make it a piece worthy of investigation. Looking at the origins of the story, previous studies have assumed a linear relationship among the two main versions of the story. Yet a closer analysis conducted in this study reveals two branches of a family tree that appears to stem from an earlier (now lost) parent. The historical analysis of the evolution of the story also provides fresh and reliable evidence concerning the editorial processes of Buddhist texts. Jan Nattier (2003: 49–63) proposed several rules for identifying interpolations in a text. Application of these rules to the Sadāprarudita narrative has led to the formulation of several supplementary rules. Where Nattier’s rules help to identify stratification in the later parallels of the text, these supplementary rules allow for the identification of interpolations in the earlier parallels of the text and between the two main versions as well. Apart from revealing the historical development of the text this thesis makes important contributions to our understanding of the story’s employment across time and space, revealing the importance given to this narrative by many of the great Buddhist masters from India, Tibet and China, and spanning thousands of years. In addition, the unique episode which lists many states of samādhi with vivid names is explored to determine whether these samādhis could have had a practical basis or are merely as fanciful as their names suggest. The samādhi on viewing all tathāgatas is further investigated to see what implications this may have for the beginnings of Mahāyāna teachings.
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Barber, Michael. "'The Unravelers' : Rasa, becoming, and the Buddhist novel." Thesis, University of Roehampton, 2016. https://pure.roehampton.ac.uk/portal/en/studentthesis/the-unravelers(6ff07eb3-3289-4c6d-b128-026e31277233).html.
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The Unravelers is a Buddhist novel of literary fiction, which to my knowledge is the first in the last one hundred years to synthesize the Buddhist teachings and values found in the suttas of the Pāli Canon, the theory of ancient Indian kāvya literature, and the latest stylistic and structural innovations of contemporary literary fiction. The narrative follows four characters from the moment of their deaths as they manipulate the process of becoming—the mental act of creating and entering into “worlds”. The novel depicts the characters’ development of dispassion for a variety of realms, resulting in their eventual return to the human world with the motivation necessary to practice the Buddhist path. My critical essay opens with an introduction to kāvya and Theravāda Buddhist concepts that are particularly relevant to the process of creating a fictional world— namely, saṅkhāra (fabrication) and bhava (becoming)—and the inherent karma of writing. Section II “Literary Review” explores narrative modes from Theravāda Buddhist literature and develops them through experimental narrative modes of contemporary literary fiction. Section III discusses the depiction of becoming, fabrication, and dispassion through the novel’s characters. Section IV “Rasa,” explains the theory of how a reader experiences the work’s savor, while relating the use of rasa in The Unravelers to the early Buddhist kāvyas (the Pāli Canon’s Udāna and Dhammapada, and two works by Aśvaghoṣa). Section V evaluates the classic use of Buddhist concepts and metaphors in Aśvaghoṣa’s Handsome Nanda as compared to The Unravelers. Section VI examines Jack Kerouac’s The Dharma Bums as a forerunner to the genre of the Buddhist novel and Keith Kachtick’s Hungry Ghost as archetypal. Section VII concludes by detailing The Unravelers’ contribution to the Buddhist novel.
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Cho, Ju Gwan. "Time philosophy in Derzhavin's poetics /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487694389392671.
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