Dissertations / Theses on the topic 'Buddhist revival'

I aim to reveal in this dissertation the dynamics behind the evolution of the late Ming Buddhist revival as well as some of its general characteristics, mainly from the political perspective. This significant religious revival has proved to be intimately tied to politics. Studying these interactions reveals a remarkable and complicated process. I examine how the revival took place and was processed at different social levels in different regions over the one hundred years of the Jiajing-Wanli period (1522-1620). The more theoretic portion of this project seeks to understand how, why, and to what extent this revival was a reaction and adjustment to the contemporary political environment by referring to the relevant social, economic, religious, cultural, and regional backgrounds. In addition to close reading of textual and epigraphical materials, I consistently employ quantitative analysis, regional approach and cases studies in the mould of the French Annals School. My argument is that, profoundly influenced by a weak Buddhist institution and a structural weakness in the Ming government, the evolution of the late Ming Buddhist revival was not so much driven by the inner dynamics of Buddhism as by drastic changes in the overall lay society, among which the inner and outer court politics, although not always the decisive factor, always remained a catalyst for other factors. This revival fostered a stronger commitment to Buddhism in society and produced some charismatic Buddhist masters who were tremendously influential, but it remained fragile because its development was basically under the control of its patrons rather than the samgha itself. I suggest that we reconfigure our understanding of the Ming Buddhist revival. Specifically, I point out that a long-distance shift of the national Buddhist centre took place from Beijing to the Jiangnan region around the 1600s, and that it was propelled both by drastic changes in national politics and by distinct traits of local Buddhism. I explain how this revival could happen after Jiajing‘s discrimination against Buddhism, and why it would conclude later when the socioeconomic environment mostly remained unchanged. Key words include Buddhist revival, court politics, the mid- and late Ming, Beijing, and Jiangnan.

Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic knowledge over yogic, experiential knowledge. This is evident in contemporary Tibetan discussions where practitioners are criticized who do not marry their meditation and yogic practices with in-depth textual study. It is also evident in a move of monastics from retreat centres to study centres. The shift is particularly apparent in Nang chen (Ch. Nangqian), a former kingdom in Khams, Eastern Tibet, where oral lineages that engaged in tantric sādhanā and yogas without extensive dialectical study used to fill the region’s many hermitages. This research takes Gad chags dGon pa1 in Nang chen as an example of Tibet’s earlier contemplative culture, and juxtaposes the nunnery’s determination to preserve its original practice traditions with the shift towards scholasticism taking place elsewhere in the region. The research investigates factors and influences behind the trend for increased scholasticism, while considering future pathways for Tibetan yogic culture and questions for further research.

Yongjue Yuanxian (1578-1657) was a Confucian scholar, an eminent 17th-century Buddhist Master, and a prolific writer who re-established the reputation of the Caodong Buddhism. This study investigates Yuanxian's life and his works: the Shou ta ming (Inscription of the Longevity Stupa), the Yiyan (Nonsense Uttered in Dreams), the Jie ni nü (To Refrain from Drowning Female Infants), and the Jianzhou hongshi lu (Record of Propagating Buddhism in Jianzhou). This research unfolds Yuanxian's Confucian and Buddhist backgrounds as well as his impact through his writings on both the mundane and super-mundane worlds. The Shou ta ming gives us clues regarding Yuanxian's natural inclination and life. The study of Yiyan investigates Yuanxian's philosophy, his position towards the harmonizing the Three Teachings, and his approach towards the challenges of 17th-century Chan Buddhism. The Jie ni nü provides us with Yuanxian's engagement in Fujian society, the social phenomena among the commoners, and their unconventional Buddhist concepts. His Jianzhou hongshi lu reveals eminent local Chan and Confucian masters, how the Chan teachings enhanced the Confucian scholars' demeanor, and the influence of the Chan masters of the Jianzhou area that extended well beyond that local region. Yuanxian devoted his literary talents as a reviver and fearless defender to uphold the supremacy of Buddhism. He vigorously pointed out the deficiencies of Confucianism and Daoism and expressed distinctive insight towards the popular trend of the Three Teachings syncretism. His life manifested the ideal of actualizing the functions of the super-mundane world while engaging simultaneously in society.

Yuan Hongdao was an eminent leader of the Gong'an school in the literary circles during the Wanli Reign of the Ming Dynasty. Inevitably influenced by the trend of thought supported by the Confucian scholars who followed Wang Yangming's (1472-1529) intellectual movement of "learning of the mind" and "innate knowing", which was closely correlated with the reinvention of Chan Buddhism, Yuan Hongdao became an advocate of free expression of innate sensibility and an expert in Chan meditation. The Shan hu lin was an expression of Yuan Hongdao's thoughts on Chan practice and self-cultivation and bore a deep meaning of the integration of Confucianism, Buddhism, and Daoism. This thesis reveals Yuan Hongdao's association with Chan Buddhism, examines the writing of the Shan hu lin, and analyzes its textual content, in order to demonstrate the revival of Chan Buddhism in the literati circle during the late Ming period.

Tantrische Praktiken von Meditation in Zurückgezogenheit sind auf der tibetischen Hochebene seit mindestens einem Jahrtausend verbreitet, doch ihre äußerst elitäre und geheime Natur hat ihre Erforschung bisher verhindert. Diese Dissertation definiert die vormoderne Struktur der eremitischen Tradition in Khams, die von der Ris med-Bewegung festgelegt wurde, und widmet sich der Wiederbelebung dieser Tradition im modernen Khams unter der chinesisch-kommunistischen Herrschaft. Die Fallstudie bildet die ’Ba’ rom bKa’ brgyud- "Meditationsschule von La phyi" (La phyi sgom grwa) mit Fokus auf den gTum mo-Verwirklicher Tshul khrims mthar phyin (geb. 1947), der als zeitgenössische Verkörperung des Mi la ras pa gilt. Gemäß der Dissertation liegt die rituelle und soziale Macht des tibetischen Eremiten in der Ausführung, Verkörperung und Aussöhnung von Paradoxa: das Erreichen von soteriologischen Zielen im weltlichen Leben sowie die Lösung der Dilemmas der Tibeter in Krisenzeiten. So wird Entsagung zu einer affirmativen Strategie, die Netzwerke aktiviert, die wiederum Eremiten, ihre Linien, Praktiken und Trainingsstätten seit Jahrhunderten unterstützten. Der Antrieb für soziale Ermächtigung der Einsiedler liegt in der Radikalität ihrer Entsagung, bei der nicht nur erwartet wird, Befreiung und Erleuchtung unvermeidlich zu generieren, sondern diese wie Mi la ras pa "in diesem Leib und Leben" zu verwirklichen. Eine solche wahrgenommene Transformation des Körpers durch Meditation ist entscheidend für die Befähigung der Eremiten, Widersprüche zu versöhnen und Einsiedeleien zu gründen, die als Orte für eine effektive Identitätskonstruktion und Sphären der Autonomie und Macht, die aus der lokale Geschichte und heilige Stätten gewonnen werden, dienen. Gerade in Krisenzeiten neigen Einsiedeleien dazu, Netzwerke zu bilden und zu einer alternativen Bewegung zu werden, die die etablierten Machtstrukturen umgeht oder gegen sie spricht, zugleich aber ihren religiösen Charakter behält.<br>Tantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.

This dissertation examines the impacts of religious movements through a multi-layered study of the Buddhist renaissance that emerged in Taiwan in the 1980s. By examining this historically important development, I clarify the process by which movements transform social structures and the constraints that the movements encounter. This dissertation includes a recent history of rapid political liberalization and economic growth, the legalization of abortion and the expansion of women's rights, campaigns against human trafficking and prostitution, and the formation of the first lesbian group in Taiwan. I use two major research strategies: (1) a historical analysis of data and (2) a Hakka case study. Data have been collected from archives, interviews, newspapers, and published reports. This dissertation challenges the argument that movements are inconsequential, and that the courts, economic elites, or political parties are the main propelling agents causing institutional change. In general, these groups respond to the demands of movements, particularly the leverage brought to bear by feminist and religious movements. The Buddhist renaissance movement in Taiwan attempted to reestablish the broken lineages of nuns to confront challenges of inequality and injustice. By pressing for changes in traditions, the Buddhist movement has improved the Taiwanese legal culture and system, as well as the status of women in Taiwan.

This dissertation is a study of Youxi Chuandeng's (1554-1628) transformation of "Buddha-nature includes good and evil," also known as "inherent evil," a unique idea representing Tiantai's nature-inclusion philosophy in Chinese Buddhism. Focused on his major treatise On Nature Including Good and Evil, this research demonstrates how Chuandeng, in his efforts to regenerate Tiantai, incorporated the important intellectual themes of the late Ming, especially those found in the Śūraṃgama Sūtra. In his treatise, Chuandeng systematically presented his ideas on doctrinal classification, the principle of nature-inclusion, and the practice of the Dharma-gate of inherent evil. Redefining Tiantai doctrinal classification, he legitimized the idea of inherent evil to be the highest Buddhist teaching and proved the superiority of Buddhism over Confucianism. Drawing upon the notions of pure mind and the seven elements found in the Śūraṃgama Sūtra, he reinterpreted nature-inclusion and the Dharma-gate of inherent evil emphasizing inherent evil as pure rather than defiled. Conversely, he reinterpreted Śūraṃgama Sūtra by nature-inclusion. Chuandeng incorporated Confucianism and the Śūraṃgama Sūtra as a response to the dominating thought of his day, this being the particular manner in which previous Tiantai thinkers upheld, defended and spread Tiantai. What set Chuandeng apart from his predecessors were his efforts to harmonize rather than criticize other Buddhist schools. The Śūraṃgama Sūtra was emblematic of the syncretic intellectual trend of the late Ming and its popularity was widespread. Chuandeng ably took ideas from the Śūraṃgama Sūtra to make his points. Chuandeng was a culminator and innovator of nature-inclusion and his thought and activities represent the revival of Tiantai in the late Ming. This study proves that the Tiantai school was not a marginal but rather an active contributor to the overall revival of Buddhism in the late Ming,

碩士<br>華梵大學<br>東方人文思想研究所<br>100<br>Abstract In order to honor the grateful contributions the Shingon forerunners had made in the early stage of Republic of China, this research surveys the sufferings they have been subjected to and proposed the historical position of their impaction. In the stage of the Tang Dynasty Kaiyuan , the India Tantric Masters of Subhakarasimha, Jin Gangzhi and Amogha are the famous“the Kaiyuan Three Maha Sattvas ”in the history. They came to China to preach the Esoteric , which is there after spread out by Yi-Xing and Huiguo. Because it was during the primy of Tang Dynasty, the Esoteric prospered during this period of time is so called the Tang Dynasty Esoteric. Japan send ambassadors to learn Chinese culture due to the great prosperity of Tang Dynasty. The 23rd year of Japan Enryakuji (804 BC), Master Saicho and Master Kung Hai came with Japanese ambassadors to China. The Tang Dynasty Esoteric of Huiguo in Seiryuji had been passed down to Master Kung Hai , who derived acharya. The Tang Dynasty Esoteric itself was lost due to the Huichang Danger, Fan town of disaster, An-Su Rebellion, and Cronies of the dispute in the final stage of the Tang Dynasty Esoteric. Back to one thousand years ago, the heritage of the Esoteric attracts many followers; however nowadays the heritage is extant within only three Masters, Master Ts Soun, Ku Gin Yen acharya, and Wang Hung Yuen acharya. After Wang Hung Yuen translated the《Tantric Outline》 , Master Tai-xu in the early stage of Republic of China planned to recover Tantric based on the faith of balance the development of “Eight Religions”. Master Tai-xu used the《 Tides Sound 》to promote Tantric. The heritage of Tang Dynasty Esoteric is nowadays prospers in Japan, which attracts monks and believers to go after it. The main stream of the Tang Dynasty Esoteric was passed down by these three Masters . In order to memorialize the efforts they have put into the Tang Dynasty Esoteric, they name of “the three Maha Sattvas of the early stage of Republic of China” was delivered to respect them. The return of the Tang Dynasty Esoteric has brought debates in the Tantric and the Exoteric between conventional Buddhist Stylites. The compromise of conflictions between the Tantric and the Esoteric brought them to an integration era.

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence.<br>Philosophy & Systematic Theology<br>D. Th. (Systematic Theology)

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence.<br>Philosophy and Systematic Theology<br>D. Th. (Systematic Theology)