Dissertations / Theses on the topic 'Meditation – Buddhism – Case studies'

The concern of this investigation is to explore a range of contemporary experiences of the Buddhist Meditation Practice of three South Africans of Western origin and to understand what factors were involved in their meditation practice. The number of people practising Buddhist Meditation in this country is gradually increasing and retreat centres for the meditation practice are emerging at various places in this country. A wide range of experiences accompany the meditation practice but very little research has been done amongst adults to study this phenomenon. Initially, in this study, the researcher practised Buddhist Meditation by participating in a meditation programme at the Buddhist Retreat in Ixopo in KwaZulu-Natal, for twenty-one days, to familiarize herself with the experiential knowledge of Buddhist Meditation. This was done by the researcher compiling a detailed diary of the meditative experiences and various themes were drawn from it. The data collected was compared and validated with contemporary research findings on Buddhist Meditation. This data was then used to formulate some of the questions for the semi-structured interviews that were conducted subsequently. Three adult subjects of Western origin, one male and two females were interviewed. Each subject had been meditating for an average period of ten years and can therefore be regarded as long-term meditators. They had practised Buddhist meditation in groups at various retreat centres around the country and also individually at home. The average age of the subjects was forty-five years, with the youngest subject being forty years old and the oldest being fifty-three years old. All three subjects were professional people employed at a university in South Africa and all were able to articulate their meditative experiences very well. Since the research project involved the study and exploration of the human experience related to Buddhist Meditation, it was more appropriate to use the phenomenological case-study approach rather than a measurement orientated procedure. The descriptive, phenomenological perspective is more appropriate for the elucidation of the data collected. It gives greater and clearer meaning to the human experience of meditation that is being investigated. The results of the study can best be summarised by stating that all three subjects undertook the Buddhist Meditation Practice because of their awareness of an existential conflict in their lives. Another reason for practising meditation was for personal development. The study also shows that a variety of effects of the meditation practice was experienced by the subjects. These included experiencing feelings of calmness, peace and relaxation, transformation of consciousness, heightened or increased awareness of certain external and internal stimuli, conscious of the changing nature of experience and experiences of objective consciousness.

In the history of Buddhism in China, three major persecutions took place between the fifth and the ninth centuries. In the present research, I propose to study them together and in their broader context as a means of understanding the relationship between Buddhism and the state in medieval China. Although a further episode of repression of the Buddhist community occurred in southern China in the tenth century, I will argue that the first three great persecutions marked a fundamental transition in the interaction between Buddhism and Chinese society. As an attempt to study the social and political history of Buddhism in medieval China, this thesis shall accord some space to the development of the monastic community and economy during the time under examination. It will furthermore lay emphasis on the long-term factors of Buddhist development, thus hoping to shed new light on the cultural, economic, social and political reasons for the religious persecutions. As these persecutions were carried out under the orders of the ruling secular authorities, and most of the assumed reasons are related to the imperial policies, the present research is a case study through which the interaction between Buddhism and the state in medieval China will be investigated.

The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism. In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”

Within the field of American religious studies, a growing area of scholarship has been that of "spirituality" as a category distinct from religion. Scholars have examined the sociological, cultural, and historical features that characterize Americans' use of the concept of spirituality. Within this field, one subject of study is the growth in the number of individuals who identify themselves as "spiritual, but not religious." This phrase is used to denote a rejection of organized or traditional religion and an interest in a variety of belief systems. Via ethnographic methods, this dissertation analyzes this self-styled identity in the context of two phenomena: the Protestant legacy in the United States and "engaged spirituality," in which individuals' spirituality is integrally linked to engagement with social activism. The early Protestant history of the United States and the "Protestant ethic," per Max Weber, have shaped how Americans define and perceive religion and how Protestant values persist as cultural norms. American "spiritual, but not religious" individuals who are also "engaged" reject organized religion and find activism necessary due to issues that originate in this Protestant legacy. Evidence for this can be found in cases in which these individuals participate in activism by collaborating with non-Protestant religious groups. In this dissertation, I present this finding through three case studies featuring two radical religious groups which are active in peace protests: Nipponzan Myohoji, a Japanese Buddhist monastic order, and the Catholic Worker, a lay movement that assists the poor and homeless. The case studies are: the 50th anniversary Selma to Montgomery Civil Rights March; Catholic Worker protests in Washington, DC, on the anniversaries of the Hiroshima and Nagasaki nuclear bombings; and events at the Buddhist Great Smoky Mountains Peace Pagoda. I argue that these individuals form these alliances because in working with a Catholic and/or Buddhist group, they find a venue for activism which both accommodates their spiritual motivations and includes a critique of the Protestant-based elements of American culture.
PHD

The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

This study aims to explore the extent to which participating in a Mindfulness-Based Stress Reduction (MBSR) programme may result in shifts in people’s relationship with time, notably whether they become more present-focussed. The eight week MBSR programme advocates mindfulness, which is defined as paying attention on purpose in the present moment without judgement, as a way of reducing stress. The programme has been available in East London since 2009. A case study of eight MBSR programme participants’ experiences using narrative analysis was conducted. Narrative psychology and social constructionism provided the theoretical basis in which our storied lives are located in culturally inscribed narratives, with specific discourses around time and stress. Time discourses tend to pressurise people to believe that it is better to go about daily life at a fast pace, which requires significant hurrying and rushing with pervasive senses of time urgency. Stress discourse locates stress management within individuals. One-on-one semi structured interviews were held so that participants could reflect on their experience of time and the present moment orientation of the programme. Participants’ perceived a shift in how they experienced time with greater awareness of being present-focussed and they identified stress reduction benefits, which included feeling calmer, less panicked and more self-accepting. However, some of the participants maintaining the formal mindfulness practices like the body scan, meditation and mindful movement after the programme often proved difficult, as they were drawn back into their dominant narratives around time which were characterised by busyness, productivity and time scarcity.

The dominant discourse surrounding academic research libraries today is one of change and scholarship in the humanities has seen a similar revolution in practice. Yet, most of the documented changes in either have been ascribed to the availability of online journal materials. Despite the accessibility of millions of rare, digitized primary resources freely available on the web, little has been done to understand the impact of these materials on either the practice of scholarship or on libraries. The research described in this proposal is an investigation into digitization projects involving rare and closely guarded materials and the effects of these projects on humanities scholarship. This thesis uses both qualitative and quantitative measures to: Assess the impact of digitized primary resources on the work of humanities scholars; To construct a model based on the findings that explains current use of digitized primary sources; and, To discuss the implications of these findings for academic research libraries. The research questions are answered through a detailed analysis of the role of digitization in the field of Tibetan and Himalayan studies. The author presents detailed evidence of how digitization is changing the inputs, practice, and outputs of scholarship in this field, as well as the characteristics of digitization that have led to these changes. Importantly, these findings separate out the success of individual projects from the success of digitization across the field as a whole. Support for community and innovation as well as the presence of critical mass across the field are stressed as the three most significant factors. Finally, the implications of these findings are assessed within a newly proposed model of academic libraries. This “scholar-centric” model is intended to provide both a theoretical framework for the research findings as well as a normative provocation for structuring future research and discussions about the role of academic libraries and their presence online.

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.

当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。
本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。
通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。
Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.
Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁容.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 183-196)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Liang Rong.
致谢 --- p.i
目录 --- p.iii
摘要 --- p.iv
Abstract --- p.v
引 言 --- p.1
Chapter 第一章 --- 佛教与生态之研究概览 --- p.3
Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3
Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6
Chapter 第三节 --- 类型学之研究方法 --- p.20
Chapter 第四节 --- 论文之篇章结构 --- p.28
Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31
Chapter 第一节 --- 前言 --- p.31
Chapter 第二节 --- 参与佛教的环保实践 --- p.33
Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53
Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64
Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76
Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82
Chapter 第一节 --- 前言 --- p.82
Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84
Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100
Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113
Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150
Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153
Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154
Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157
Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176
结 语 --- p.180
参考资料与书目 --- p.183

碩士
佛光大學
佛教學系
107
There is a decrease in Buddhists as opposed to an increase in Christians in Singapore in the 21st century. This seems to indicate a decline in Buddhism or change of religiosity among Singaporeans. This thesis looks at how Buddhism is localized in early Singapore, the present state of Buddhism, as well as the future for Buddhism in Singapore and how to propagate it to ensure its survival. There is a question on what is “Buddhism” in Singapore since the lines are blurred with Taoism. Is there a unique form of Buddhism here? Perhaps a localized form? This thesis explored the factors leading to this localization by looking at the history of Buddhism in Singapore, as well as the present form of Buddhism. Interviews were conducted with Fa Hua Monastery and Buddhist Fellowship in Singapore. The purpose is to find out about the history and development, religious activities and social activities of these organizations. This enables one to compare one big and one small Buddhist organization from the Theravada and Mahayana traditions, look at the similarities and differences, and shed light on present day Buddhism. Singapore does not have a national religion. This thesis concludes that there is no unique Singaporean Buddhism in terms of a distinctive style of Buddhism like a Buddhist national identity. However, there are factors influencing Buddhist discourse in Singapore which include localization from history, the urbanization Singapore underwent and language.

As all above, Ven. Ju Zan served as an active coordinator between the central government and Buddhist sanga, tried his best to avoid the potential contradiction during the adaptation of Chinese Buddhism to socialism. Confronted with the inevitable social-political reformation launched by the powerful communist regime, Ju Zan did not fully surrender his faith, but did whatever he can to make Buddhism survive from the dramatic changes.
As the Korean War broke out in 1950, Chinese government decided to send a voluntary army to the front line and mobilized the whole country to support the war. Ven. Ju Zan reinterpreted the Mahayana doctrine, emphasized the concept of compassionate killing and repayment of kindness based on patriotism, justified the legitimacy of Buddhist participation in the Resist America Aid Korea Movement. And the Buddhists successfully proved their patriotic and political loyalty to the socialist regime.
The main purpose of this research is to survey how Chinese Buddhism adopted itself to socialism though the case study of Ven. Ju Zan during the founding period of People' Republic of China. Since the communists assumed power, the new government carried out a series of socialist reform in order to reconstruct the whole society. Buddhists also have to make adjustment for survival.
To adapt the ideological change after 1949, many progressive Buddhist scholars tried to link up Buddhism and Marxism, created a type of new Buddhist doctrine system with the name of Buddho-Marxist Syncretism. The main concern of these syncretists was clarifying the validity of Buddhism in the socialist era. Although Ven. Ju Zan believed that Buddhism and Marxism are consistent, he noticed the potential risk of excessive demonstration would blur the boundary between them. Then Ju Zan persuaded all the Buddhists should pay more attention to the Self Remolding Movement.
Ven. Ju Zan played a distinctive role as the leader during this adapting process. The innovation of Chinese Buddhism after 1949 can be regarded as the legacy of the Buddhist reform initiated by Master Taixu in the Republic period. Ju Zan is an excellent follower of Tai Xu and greatly influenced by him. Ju Zan is also an activist with critical consciousness. After the death of Mater Tai Xu in 1947 and the triumph of Chinese Communist Party in the civil war, he decided to cooperate with the communist regime and carry out the refonn of Buddhism. Ju Zan submitted a reform plan of Chinese Buddhism to the central government, advocated self labor of the sanga, which may develop a lifestyle for Chinese Buddhism in the circumstance of the Land Reform and the socialist transformation of national economy.
竇亞平.
Adviser: Yu Xue.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 195-208).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Dou Yaping.

人間佛教是當代漢傳佛教發展的主流，而佛教女性的參與是人間佛教僧團主要特徵之一。這點在台灣尤其明顯。以佛光山為例，八成以上的出家眾為女性。因此佛教女性的參與是不可忽視之研究命題。自20世紀80年代開始，佛光山開始了國際化的過程。本文以香港佛光道場為個案，以道場中的佛教女性為研究對象，結合台灣和香港的社會處境，探討佛教女性在香港佛光道場中的角色和作用。
本文有兩條主線：佛教女性觀和佛教女性實踐。女性在佛教中處於何種地位，扮演何種角色，發揮何種作用受佛教對女性的看法影響。有鑑於此，本文將追本溯源，首先概述傳統佛教女性觀的基本情形，進而分析近代太虛、印順對佛教女性觀的調適，重點分析星雲大師的佛教女性觀。另一條主線便是佛教女性的實踐。文章以隸屬於台灣佛光山的香港佛光道場展開深描，力圖展現當代佛教女性參與佛教的方式，在佛教發展過程中扮演的角色及信眾對佛教女性的評價。
本文分為八個部份。第一章首先介紹問題緣起，然後就本文相關的研究現狀進行了回顧與反思。接著交代了本文所運用的研究方法。最後說明了本文的研究意義。第二章按照原始佛教、部派佛教和大乘佛教的順序回顧了早期佛教的女性觀，進而探討到漢傳佛教的佛教女性的信仰現實。第三章介紹了人間佛教的三位代表人物太虛、印順和星雲對佛教女性的看法，尤其從理論和實踐層面重點論述了星雲的佛教女性觀。第四章進入本文的案例。首先詳細介紹了香港佛光道場的發展歷程及其設施、人員構成和組織結構。第五章歸納了佛光女性實踐信仰的三種方式。第六章介紹佛光道場文化、教育、慈善和共修四項活動。第七章以佛光道場住持滿蓮法師為個案，將佛光山的女性生命歷程階段化，並分析佛光道場出家女性的素質以及佛教女性之間的合作。
本文從香港佛光道場佛教女性的“思想層次（星雲大師的佛教女性觀）、“制度層次（佛光山及佛光道場的組織形態）、“個人層次（出家女性的個人生命史）、“文化層次（佛教女性所處的香港背景）等多角度，在結合理論模型和田野材料的基礎上，本文得出下列結論：首先，就女性的虔信度上來說，佛教女性信仰佛教的動機較為純潔，她們主動選擇佛教，追尋自己的信仰家園。其次，佛教女性不僅人數眾多，參與時間長，頻率密集，同時參與方式也多樣化，包括教育、文化、慈善、共修等多種多樣的活動。第三，因佛光道場佛教女性是參與、建設、繁榮佛教的典範，總體上獲得了信眾的認可。最後，佛教女性對自我的認同也是其能夠在佛光山發展中發揮重要作用的原因之一。
Being the mainstream of contemporary Chinese Buddhism, Humanistic Buddhism is characterized by the full participation of women in its religious practices, which is particularly evident in Taiwan. Taking Fo Guang Shan for an example, it has a larger female monastic population-over eighty per cent -of contemporary Buddhist order. Buddhist women’s full participation in contemporary Chinese Buddhism therefore deserves a comprehensive study. This present study, being organized as a case study of Fo Guang shan in Hong Kong, one of Fo Guang Shan’s worldwide branches, aims to explore the active and positive roles played by Buddhist women in Fo Guang Shan Buddhist Community, in particular, during its “stepping out for internalization and globalization since 1980s. Of course, the localization of Fo Guang shan in Hong Kong against the social contexts of Hong Kong and Taiwan is also taken into consideration.
The focus of this study is twofold: 1) to provide an overview of major views of women in Buddhism and 2) to examine and analyze the contemporary Buddhist women’s participation in Buddhism. Indeed, Buddhist views of women exert their significant influence on women’s studies, practices and status in Buddhism. Thus, this study first traces the historical development of major views of women in Buddhism to identify its basic and general types. While, a big emphasis is put on the investigation of Tai Xu’s, Yin Shun’s and the founder of Fo Guang Shan Monastic Community-Master Hsing Yun’s views of women. The discussions on the contemporary Buddhist women’s participation in Buddhism in this study are mainly exemplified by the female monastics working for and in Fo Guang Shan in Hong Kong, such as their studies and practices of Buddhism, their responsibilities for preserving and teaching Buddhist teachings and guiding lay Buddhist followers in Hong Kong and their positive contributions to the society.
Chapter One explains the reasons for developing this study on contemporary Buddhist women’s participation in Buddhism. Also includes a detailed literature review of this topic, the methodology adopted in and the significances of this study. The early Buddhist views of women along its chorological order of development are then presented with a specific introduction to Chinese Buddhist views of women in Chapter Two. Next, Tai Xu’s, Yin Shun’s and Master Hsing Yun’s, the three representatives of Humanistic Buddhism, are analyzed respectively. A detailed explanation on the history, organization and the monastic environment of Fo Guang Shan in Hong Kong, my particular case study, is provided in Chapter Four. Chapter Five puts forward the three major ways of women’s engagement with Buddhist activities of Fo Guang Shan in Hong Kong and provides its followers’ evaluation on their female monastics. Chapter Six illustrates how the Fo Guang Shan in Hong Kong follow and practice Fo Guang Shan’s main objectives: to promote the Drarma through culture activities, to foster talent through education, to benefit society through charity and to purify people’s mind through cultivation. The final Chapter is devoted to the Venerable Man Lian, the general secretary of Fo Guang Shan in Hong Kong to illustrate the high quality of female monastics in Fo Guang Shan.
It is therefore clear to find that this study, by taking Fo Guang Shan as its specific example, explores the contemporary Buddhist women in Buddhism from the aspects of “conceptions (i.e. Master Hsing Yun’s views of Buddhist women), “systems (the organization and structure of Fo Guang Shan), “cultural and social contexts (for Buddhist women’s development in contemporary Chinese society) and “personal circumstances (the life story of particular female monastic). It shows, out of both theoretical and fieldwork data analyses, that the contemporary Buddhist women identify and express Buddhism as their personal religious beliefs much more actively and confidently. It also shows there is a large number of Buddhist women who are not only frequent visitors to Fo Guang Shan in Hong Kong but active participants in various religious activities for education, charity and cultivation. And the female monastics of Fo Guang Shan in Hong Kong gain a high evaluation from their followers because of their full contribution. Accordingly, their high level of identification as monastic women also makes them be able to play an important role in the process of internationalization and globalization of Fo Guang Shan.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
王富宜.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 199-210).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Wang Fuyi.
中文摘要 --- p.I
Abstract --- p.III
致谢 --- p.V
目錄 --- p.VII
圖目錄 --- p.X
表目錄 --- p.XI
Chapter 第一章 --- 绪论 --- p.1
Chapter 1.1 --- 研究緣起與研究問題 --- p.1
Chapter 1.1.1 --- 研究緣起 --- p.1
Chapter 1.1.2 --- 研究問題 --- p.5
Chapter 1.2 --- 研究回顧 --- p.8
Chapter 1.2.1 --- 佛教女性觀的研究 --- p.9
Chapter 1.2.2 --- 佛教女性的歷史研究 --- p.12
Chapter 1.2.3 --- 佛教女性的調查研究 --- p.15
Chapter 1.2.4 --- 台灣佛光山的研究 --- p.18
Chapter 1.2.5 --- 研究特點和研究不足 --- p.19
Chapter 1.3 --- 研究方法與材料 --- p.20
Chapter 1.4 --- 研究意義 --- p.24
Chapter 第二章 --- 傳統佛教的女性觀 --- p.25
Chapter 2.1 --- 早期佛教的女性觀 --- p.25
Chapter 2.1.1 --- 經典中的女性觀 --- p.26
Chapter 2.1.2 --- 制度上的女性觀 --- p.29
Chapter 2.1.3 --- 比丘尼僧團的成立 --- p.32
Chapter 2.2 --- 大乘佛教的女性觀 --- p.34
Chapter 2.3 --- 中國比丘尼僧團的成立及其發展 --- p.36
Chapter 2.3.1 --- 東晉南北朝時期 --- p.37
Chapter 2.3.2 --- 隋唐時期 --- p.38
Chapter 2.3.3 --- 宋元明清時期 --- p.39
Chapter 2.4 --- 小結 --- p.40
Chapter 第三章 --- 人間佛教的女性觀 --- p.42
Chapter 3.1 --- 太虛、印順的佛教女性觀 --- p.43
Chapter 3.1.1 --- 太虛的佛教女性觀 --- p.43
Chapter 3.1.2 --- 印順的佛教女性觀 --- p.46
Chapter 3.1.3 --- 太虛、印順女性觀的意義 --- p.47
Chapter 3.2 --- 星雲的佛教女性觀 --- p.49
Chapter 3.2.1 --- 星雲的佛教女性觀的背景 --- p.50
Chapter 3.2.2 --- 星雲的佛教女性觀的理念層面 --- p.51
Chapter 3.2.3 --- 星雲的佛教女性觀的實踐層面 --- p.55
Chapter 3.2.4 --- 星雲的佛教女性觀的特點 --- p.58
Chapter 3.3 --- 小結 --- p.59
Chapter 第四章 --- 香港佛光道場的歷史和現狀 --- p.62
Chapter 4.1 --- 香港佛光道場的歷史發展 --- p.63
Chapter 4.1.1 --- 香港佛教之歷史發展 --- p.63
Chapter 4.1.2 --- 台灣佛光山來港發展歷程 --- p.65
Chapter 4.2 --- 香港佛光道場的環境和氛圍 --- p.72
Chapter 4.2.1 --- 香港佛光道場的環境 --- p.73
Chapter 4.2.2 --- 香港佛光道場的氛圍 --- p.75
Chapter 4.3 --- 香港佛光道場的人員和組織 --- p.78
Chapter 4.3.1 --- 香港佛光道場的人員及組織 --- p.78
Chapter 4.3.2 --- 香港佛光協會的人員及組織 --- p.81
Chapter 4.3.3 --- 法師、信眾和義工的溝通 --- p.86
Chapter 4.4 --- 小結 --- p.90
Chapter 第五章 --- 香港佛光道場的女性參與 --- p.92
Chapter 5.1 --- 出家女性的僧伽參與 --- p.93
Chapter 5.1.1 --- 出家女性僧伽參與的概況 --- p.93
Chapter 5.1.2 --- 信眾對出家女性的認知 --- p.96
Chapter 5.1.3 --- 信眾對出家女性的評價 --- p.98
Chapter 5.2 --- 在家女性的個人參與 --- p.101
Chapter 5.2.1 --- 在家女性個人參與的動機 --- p.101
Chapter 5.2.2 --- 在家女性個人參與的情形 --- p.108
Chapter 5.2.3 --- 在家女性個人參與的結果 --- p.112
Chapter 5.3 --- 在家女性的社會參與 --- p.115
Chapter 5.3.1 --- 在家女性社會參與的機制 --- p.115
Chapter 5.3.2 --- 在家女性社會參與的原因 --- p.118
Chapter 5.3.3 --- 在家女性社會參與的影響 --- p.122
Chapter 5.4 --- 小結 --- p.124
Chapter 第六章 --- 香港佛光道場的宗旨及體現 --- p.128
Chapter 6.1 --- 以文化弘揚佛法 --- p.128
Chapter 6.1.1 --- 文化活動的類型 --- p.128
Chapter 6.1.2 --- 文化活動的體現 --- p.132
Chapter 6.1.3 --- 文化活動的功能 --- p.133
Chapter 6.2 --- 以教育培養人才 --- p.135
Chapter 6.2.1 --- 教育活動的類型 --- p.136
Chapter 6.2.2 --- 教育活動的制度 --- p.138
Chapter 6.2.3 --- 教育活動的作用 --- p.140
Chapter 6.3 --- 以慈善福利社會 --- p.142
Chapter 6.3.1 --- 慈善活動的理念 --- p.142
Chapter 6.3.2 --- 慈善活動的投入 --- p.144
Chapter 6.3.3 --- 慈善活動的類型 --- p.147
Chapter 6.4 --- 以共修淨化人心 --- p.152
Chapter 6.4.1 --- 共修活動的類別 --- p.152
Chapter 6.4.2 --- 共修活動的過程 --- p.154
Chapter 6.4.3 --- 共修活動的功能 --- p.156
Chapter 6.5 --- 小結 --- p.158
Chapter 第七章 --- 香港佛光道場的住持--滿蓮法師 --- p.160
Chapter 7.1 --- 滿蓮法師的個人成長經歷 --- p.162
Chapter 7.1.1 --- 預備期 --- p.161
Chapter 7.1.2 --- 養成期 --- p.164
Chapter 7.1.3 --- 執事期 --- p.166
Chapter 7.2 --- 滿蓮法師的領導才能 --- p.168
Chapter 7.2.1 --- 領導理念 --- p.169
Chapter 7.2.2 --- 領導素質 --- p.170
Chapter 7.2.3 --- 領導策略 --- p.172
Chapter 7.2.4 --- 領導模式 --- p.173
Chapter 7.3 --- 滿蓮法師的佛教女性觀 --- p.175
Chapter 7.3.1 --- 滿蓮法師對佛教女性問題的態度 --- p.175
Chapter 7.3.2 --- 滿蓮法師對佛教女性問題的認識 --- p.177
Chapter 7.4 --- 小結 --- p.181
Chapter 第八章 --- 結論 --- p.184
Chapter 8.1 --- 研究結論 --- p.184
Chapter 8.2 --- 研究反思 --- p.189
Chapter 附錄一： --- 香港佛光道場信眾調查問卷 --- p.191
Chapter 附錄二： --- 訪談問題提綱 --- p.197
Chapter 附錄三： --- 參考書目 --- p.199

碩士
輔仁大學
宗教學系碩士在職專班
103
In the Taiwan traditional Chinese society , the etiquette of funeral and interment is very important life course of lifetime of the common people, and especially pay much attention to the traditional customs of the Hakka people in Hsinchu County, the Hakka people, in the past, will according to the customs with a monk, master for the dead "(vegetarian as merit)" pray for Yin Chao Yang Tai, first death of exaltation, filial piety with blessing, "Zhai (for merit)" is always a very important traditional Hakka funeral in Hsinchu County, this study hopes that through the traditional Hakka male death funeral " Yan bai Xiang shan “worship rites, let everyone know the traditional Hakka funeral culture in Hsinchu County, and to further explore the Hakka traditional religious rites in the current era of evolution and inheritance. This papers describes and analysis the traditional Hakka funeral culture, this study covers two key: first, to explore the Hakka male death" Yan bai Xiang shan “ worship rites origin? How to make" Yan bai Xiang shan “ worship ceremony performances? traditional Hakka Buddhist monk altar flowers why? Second, the traditional instrument of Hakka " Yan bai Xiang shan “ worship ceremony related with Xiangshan Baojuan in traditional literature? The whole study is divided into five chapters: the first chapter reviews the research of traditional Buddhist monk flowers, the second chapter the development history of Hakka ethnic by Hsinchu county and the Hakka traditional Buddhism and Buddhist monk of Hukou fragrant Wansheng Tan for Family Chen, the third chapter analyzes the Hakka male death worship Xiangshan and beliefs in order to understand the meaning of a Buddism godness Guanyin belief, traditional Hakka religious culture, the fourth chapter is Family Luo in Hukou, Hsinchu County, the traditional funeral field study, understanding of the traditional Hakka culture and Hakka funeral contemporary Hsinchu County Buddhist monk flowers activity status, the fifth chapter is conclusions and recommendations, hope the article can let more people with vision and thinking to different understanding of Hakka traditional religious culture. In the past twenty years, the rise of Taiwan local culture consciousness, we constantly think about a lot of ”Hakka people "and" traditional Hakka culture "topic, and disappearing traditional Hakka religious culture is one of the most, so the author puts forward three points: first, the traditional Hakka religious culture re to examine and understand the needs, through literature and field assisted recording more, and no longer confined to the past standard of Hakka argument, second, to consolidation and preservation of traditional Hakka Buddhist monk altar flowers with the ceremony, it is urgent, must be matched with a variety of sorting and storage records, such as the use of photo, Writing, Oral record…etc, three, when the Hakka people find their cultural dignity and self-confidence, the establishment of Hakka people's unique cultural confidence by the good traditional Hakka, rather than continue to bear or the existence of ethnic inferiority. Keywords: Hakka, Zhai (vegetarian as merit), Buddhism, Xiangshan Baojuan, a Buddism godness Guanyin belief

碩士
國立高雄師範大學
視覺設計學系
96
Research on Taiwan Buddhism Organizations and the Sign：The case studies on Chung Tai Chang Monastery, Fo Guang Shan Monastery, Dharma Drum Mountain and Tzu Chi Foundation. Graduate：Lo Jye-Yang Advisors：Chen Li-Min Graduate School of Visual Design National Kaohsiung Normal University ABSTRACT Around alleys and streets of Taiwan, it’s easy for us to see architectures, patterns, statues, and names of Buddhism as well as posters, fliers, advertisements, and ceremonies. Marks of Buddhism organizations had been originated during the period of lifting a curfew. The prime purpose was for the Buddhism organizations to distinguish their services from each other and to expand their organizations. Therefore, Marks of Buddhism arose and made “Buddhism” a common language. With the new elements of Marks and dowering with meanings and symbols, it turns out to be the Marks of Buddhism for the operation of the organizations. The main function of a mark in general speaking is to deliver its unique concept and purpose. It is a dogmatic product of a designer with his/her personal idea and interpretation. It needs to be used by the public over a long period to create a visual effect and have common experiences to approach the goal. The Marks of Buddhism organizations are based upon the assets of Buddhistic cultures such as language, characters, patterns, ceremonies, etc. The focus of this research is to interpret the crypto-code, the doctrine, and the concept from the design of the Marks of Buddhism. It is to treat about the structure of the original language of those Marks of Buddhism and the conclusions are as follows. 1. In the construction of the Marks of Buddhism, the much the Buddhistic elements, the more distinguishability, but the weaker creativity. 2. The structure of the Marks of Buddhism is to intercept symbols from different systems of materials then combine them to create the meanings. 3. To conclude the formats of interpretation to the Mark of four outstanding Buddhism organizations -- Chung Tai Chang Monastery, Fo Guang Shan Monastery, Dharma Drum Mountain, and Tzu Chi Foundation -- based upon the theory of Peirce’s Semiology.

English for Specific Purposes (ESP) has become a very important activity within Teaching English as a Foreign or Second Language since 1960s. Researchers of ESP mostly focus on the issues of academic writing, business English, scientific and technology English, medical English, and legal English. However, through out the development of ESP studies, ESP learning in a religious setting, such as in a monastery has not yet caught the attentions of ESP researchers. No study so far has been conducted regarding religious English learning. Furthermore, ESP researchers rarely pay any attention to the issue of Culture Learning within the ESP context. Exploring how Buddhism English is used and learned linguistically and culturally by Chinese Buddhist monks and nuns is the primary focus of this ethnographic qualitative study. Using a variety of data collecting methods including questionnaire, indepth interviews, documents and field observation, information was gathered at a Chinese Buddhist Temple in LA., CA. The following findings emerged from the analysis of 21 Buddhism speeches in English: (1) the content of the Dharma speeches, (2) the commonly used metaphors in Buddhism, (3) vocabulary in Buddhism English. From the analysis of interviews, questionnaire, and field observations, the participants' language learning needs, learning materials and learning strategies are identified. Furthermore, the participants' cultural learning experience emerged next, for example, (1) the influence of their religious beliefs over the cultural learning, (2) their cultural learning experience in four aspects of culture--the culturally conditioned behaviors, the cultural connotations of words and phrases, the cultural comprehension, and attitudes toward other cultures. Finally, suggestions to Buddhism English learning and ESP learning in general are made. In particular, metaphors in Buddhism can serve as learning and teaching strategies in Buddhism English learning; language and cultural learning is interconnected. The ESP learning and teaching model should include cultural learning in the future to facilitate sociolinguistic and communicative competence of the ESP learners.