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1
Wei, Tao 1971. "Pure mind, pure land : a brief study of modern Chinese pure land thought and movements." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112595.
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The present study aims to examine the modern Chinese Pure Land thought and movements, which are part of the general context of reforms that involved the whole Chinese Buddhist community starting from the beginning of the 20th century. In this study, I examine (1) the socio-political context of modern China when Chinese Buddhist communities began to re-think their traditions and reform monastic education, under the influence of socio-political chaos and Western culture; (2) Ven. Yinguang's (1861--1940) syncretism of Pure Land thought with Confucian ethical teachings, which promoted a more secular and lay movement in response to Western influence; (3) Ven. Yinshun's (1906--2005) critical Pure Land thought which went back to early Indian Buddhism to clarify some teachings which had been corrupted during the transmission of Buddhism to China; (4) modern movements influenced by their thought. According to Robert Bellah, there are two kinds of response of Asian traditional elites to modernization: neotraditionalism and reformism. Based upon my analysis of modern Chinese Pure Land thought and movements, I argue that this dichotomy is not mutually exclusive; the two categories can overlap. Yinguang and Yinshun were both neotraditionalist and reformist.
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Porcu, Elisabetta. "Pure Land Buddhism in modern Japanese culture /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb413311546.
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Kotas, Frederic John. "Ojoden : accounts of rebirth in the pure land /." Thesis, Connect to this title online; UW restricted, 1987. http://hdl.handle.net/1773/11074.
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Cheung, Tak-ching Neky, and 張德貞. "A comparative study of the pure land teachings of Shandao (613-681) and Shinran (1173-1262)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31952951.
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Blum, Mark Laurence Gyōnen. "The origins and development of Pure Land Buddhism : a study and translation of Gyōnen's Jōdo Hōmon Genrushō /." Oxford [u.a.] : Oxford Univ. Press, 2002. http://www.loc.gov/catdir/enhancements/fy0604/99049558-d.html.
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陳劍鍠 and Chien-huang Chen. "A study of Yinguang (1861-1940)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31239936.
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Chen, Chien-huang. "A study of Yinguang (1861-1940) = Yinguang(1861-1940) yan jiu /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25798418.
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Tsai, Hsing-li. "Ch'en Hung-shou's "Elegant Gathering" a late-Ming pictorial manifesto of Pure Land Buddhism /." online access from Digital dissertation consortium, 1997. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9827494.
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Cheung, Tak-ching Neky. "A comparative study of the pure land teachings of Shandao (613-681) and Shinran (1173-1262)." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23425507.
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Shonk, Gregory J. "Vision and Presence: Seeing the Buddha in the Early Buddhist and Pure Land Traditions." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338148835.
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Curley, Melissa. "'Know that we are not good persons': Pure Land Buddhism and the ethics of exile." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66726.
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This dissertation examines the notion of the Pure Land as an immanent utopia in both classical Buddhist sources and modern Japanese thought. The first half of the dissertation presents the argument that the idea of a Pure Land existing in this world was in wide circulation before the modern period, and that the orthodoxy of a strictly-transcendent Pure Land is a modern invention. The second half of the dissertation explores how modern thinkers respond to this orthodoxy by once again positing an immanent Pure Land. It focuses particularly on how notions introduced by the modern Buddhist thinkers Kiyozawa Manshi and Soga Ryōjin are taken up and interpreted by the Kyoto School philosophers Miki Kiyoshi and Tanabe Hajime. It concludes that the ethical and political significance of the modern Pure Land lies in its identification of the utopian space of the Pure Land with the space of exile or homelessness.La présente thèse examine la notion de terre pure vue en tant qu'utopie dans le bouddhisme classique ainsi que dans la pensée japonaise moderne. La première partie défend la thèse selon laquelle l'idée d'une terre pure existant dans ce monde était commune avant la période moderne, et que la notion selon laquelle seule une terre pure conçue comme étant strictement transcendante est orthodoxe est une invention moderne. La seconde partie de la thèse décrit la façon dont les penseurs modernes répondent à cette nouvelle orthodoxie en avançant de nouveau une terre pure immanente, et se penche en particulier sur la façon dont des notions introduites par les penseurs bouddhistes modernes Kiyozawa Manshi et Soga Ryōjin sont reprises et interprétées par les philosophes de l'école de Kyoto Miki Kiyoshi et Tanabe Hajime. La thèse conclut que l'importance éthique et politique de la terre pure moderne repose sur le fait qu'elle identifie l'espace utopique de la terre pure avec l'espace d'exil ou d'absence de demeure.
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Pan, Ju-Ta. "Pure land and the Kingdom of God : toward a contextual Christian dialogue with 'humanistic Buddhism' in Taiwan." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/30620.
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This thesis explores the hypotheses that Christian dialogue with Buddhism is essential for the fuller contextualisation of Christianity in the religiously plural society of Taiwan, and that such dialogue is possible on the basis of common Chinese/Taiwanese humanistic values in combination with producing in both ‘Humanistic Buddhism’ and Protestant Christianity to reform Taiwanese society through the implementation of their reflective visions of the Pure Land and the Kingdom of God. The thesis is presented in three parts. Part One offers a conceptual analysis of religious pluralism in Taiwan, illustrating the syncretistic and pragmatic character of Taiwanese religions, and arguing for the necessity of inter-religious dialogue for the fuller contextualisation of Christianity in Taiwan. Part Two examines the contemporary state of Christian-Buddhist interaction in Taiwan, identifying problems and potentials of dialogue. Part Three constructs a contextual model of Christian-Buddhist dialogue that draws on the insights of selected Taiwanese Protestant contextual theologians, and other international dialogue theologians, and integrates the Confucian values of altruism, moral attainment and concern for this world with ‘Humanistic Buddhism’ and Protestant contextual theology. The final chapter proposes a framework for contextual Christian-Buddhist dialogue that engages common commitments to a praxis of social and spiritual reformation of Taiwanese society through the application of the Buddhist vision of the Pure Land and the Christian vision of the Kingdom of God.
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Ingram, Evan. "Rebuilding Nara’s Tōdaiji on the Foundations of the Chinese Pure Land: A Campaign for Buddhist Social Development." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493371.
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This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chōgen’s campaign to restore the Great Buddha of Tōdaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chōgen’s activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chōgen’s three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time.
Though nominally a Buddhist monk, Chōgen embodied the ideal of a polymath. In order to recreate Japan’s foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Tōdaiji’s halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan.
During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chōgen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace – all of whom contributed to the Tōdaiji rebuilding effort.
Ultimately, the fields of religion and technology that Chōgen imported from China not only enabled the reconstruction of Japan’s most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chōgen’s voyages.East Asian Languages and Civilizations
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Curley, Melissa. "Surface tension : Kuki Shūzō's iki as a posture of resignation and resistance." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79835.
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Kuki Shuzo was a philosopher at the margins of the Kyoto School; his most significant contribution was the short work 'Iki' no kozo, in which he located Japanese uniqueness in the Edo demimonde aesthetic of iki, style or chic. This thesis surveys the major Western critiques of Kuki's aesthetics, focussing particularly on the work done by Peter Dale, Leslie Pincus, and Harry Harootunian revealing Kuki's borrowing from European modernism, especially fascist modernism, and attempts to uncover an alternative genealogy for Kuki in Japanese Pure Land thought. It finally asserts that Kuki's valorization of resignation, and his own retreat into the aesthetic, can be read as a form of resistance to Japanese nationalism.
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Gillson, Gwendolyn Laurel. "The Buddhist ties of Japanese women: crafting relationships between nuns and laywomen." Diss., University of Iowa, 2018. https://ir.uiowa.edu/etd/6113.
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For many people, Japanese life is increasingly marked by precarity. This is often characterized by a lack of social and familial relationships that were the foundation of Japanese society in earlier eras. Buddhism has rarely played a part in addressing these feelings of precarity because Buddhism in Japan is associated with funerals and death. Yet some women participate in and actively create what this dissertation calls “feeling Buddhism,” which combats the feelings of helplessness and social isolation that accompany precarity. Feeling Buddhism is about sensing Buddhism, physically feeling the body perform ritual acts and inhabit sacred space. It is also about the emotions, affects, and feelings that accompany these physical acts. Based in feminist ethnography, this dissertation argues that Japanese women cultivate constructive feelings through Buddhism that enable them to craft deep and meaningful connections with one another. In particular, it focuses on the Buddhist women who belong to the Pure Land Sect or Jōdoshū.
Chapter One traces the history of women’s historical involvement in Japanese Buddhism to show that Japanese women have always been active participants in Buddhism. Chapter Two examines three articles written by Japanese scholar-priests to argue that they are more concerned with praising Jōdoshū and Hōnen than addressing women’s relationship with Buddhism. Chapter Three looks at two Jōdoshū women’s groups in Kyoto and utilizes theories of ritualization and affect to argue that these experiences create new and mend existing relationships though Buddhism. Chapter Four looks at the Jōdoshū nun Kikuchi Yūken and her caring labor with young women in Tokyo to argue that her work ought to be considered a form of socially engaged Buddhism. Chapter Five moves beyond Jōdoshū to examine the International Ladies Association of Buddhism and argues that the women within the organization attempt to cultivate upper-class taste and an appreciation for an internationalization.
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Wang, Rongzhang. "To build up a pure land in the world : a study of the formation of the Tz'u Chi Buddhist group in Taiwan." Thesis, Lancaster University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.403925.
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Muriuki, Wamae Wachanga. "That I Should Dance on the Earth: Shinran's Revaluation of 'Karmic Afflictions'." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338310441.
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Chen, Jhen-yu, and 陳真鈺. "The Pure Land Miraculous Stories in Fayuan Zhulin --A Narrative Perspective outside of Pure Land Sect." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/81658981975128649611.
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碩士雲林科技大學
漢學資料整理研究所碩士班
96
The Fayuan Zhulin, or the Collection of Pearls in the Garden of Dharma compiled by Daoshi 道世, an early Tang monk is a collection that combines the Buddhist scriptures, interpretations of these scriptures, and miraculous stories to verify these scriptures. Due to its comprehensive collections of scriptures and stories, this text is regarded as an encyclopedia of Buddhism. In this text many early records related to the Western Pure Land of the Amita Buddha can be found. In Chinese Buddhism, Pure Land believes usually follow a type of practice that aims for the rebirth in the Western Pure Land through a whole-hearted worship and homage to the Buddha Amita. In Fayuan Zhulin, two types of miraculous tales related to the Amita Buddha’s Pure Land can be detected. One type of the stories portray examples of rebirth in the Western Pure Land and the other type record incidents in which the Amita Buddha were present in this world for the salvation of sentient beings. Approximately around the time that Daoshi 道世was compiling the Fayuan Zhulin , the founders of the Pure Land School such as Tan Luan 曇鸞, and DaoChuo道綽were making the Pure Land School more accessible to the populace by simplifying the method of Pure Land practice and through the compilation of the so called wangsheng zhuan (往生傳, biographies of the Buddhists who attained Rebirth) to promote the Pure Land Practice. In the Fayuan Zhulin and these Biographies of Buddhists who attained Rebirth, we find different descriptions of the same miraculous incidents that reflect the different authors’ focus in their descriptions and the different perspectives adopted by these authors in their observation of these incidents. After Tang Dynasty, the Pure Land Belief became much more popular in China and more Biographies of Buddhists who attained rebirth were compiled within the Pure Land School. Through a comparison and Contrast of the Pure Land miraculous stories recorded in the Fayuan Zhulin and the Pure Land School wangsheng zhuan, we can obtain a more clear picture of the development of the wangsheng zhuan in China and how some of the later wangsheng zhuan were influenced by the Fayuan Zhulin. Above all, through a contrast of the biographies of Pure Land School founders such as Tanluan and Daochuo recorded in the Fayuan Zhulin and the Pure Land School biographies, the intention and perspectives underlying these Pure Land school biographies would become clear to us. This thesis contains six chapters. The first chapter is introduction in which I discuss what motivated me to investigate this topic, my method of research and a literature review for related research. The second chapter deals with Daoshi’s biography and briefly introduces the historical development of the Pure Land belief associated with the Amita Buddha in China. The third chapter categorizes the various types of the miraculous stories related to the Amita’s Pure Land collected in the Fayuan Zhulin and attempts to come up with a classification system for these stories. In the fourth chapter, I compare and contrast the stories related to the Amita Pure Land collected in the Fayuan Zhulin and the wangsheng zhuan compiled by the Pure Land School followers from the Tang dynasties through the Ching Dynasty. The focus of my reading center on the characters that appear in both Fayuan Zhulin and the Pure Land School biographies. The Fifth chapter is a detailed comparison of the biographies of Tanluan and Daochuo taken from both Fayuan Zhulin and the Pure Land biographies. The sixth chapter is my concluding remarks based on my analysis of the miraculous tales related to the Western Pure Land.
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Yu, Chao-Chun, and 余昭純. "A Research on Female Pure Land Practitioners Spiritually Reborn in The Record of Pure Land Saints." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/xffm2g.
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碩士國立中興大學
中國文學系所
100
For female Pure Land practitioners, it has been the ultimate goal to enter the Western Paradise after they have practiced their religious beliefs wholeheartedly. That is, it is the moment to examine and evaluate their religious practices as their lives come to the end. Yet, women in traditional Chinese societies have been bounded by gender stereotypes, assigned and exhausted by heavy house choirs and family obligations. Before becoming female Pure Land practitioners, Chinese women must face more difficulties than men usually do to be monks. Despite this, female Pure Land practitioners are no way inferior to men or monks in their religious practices. They are strongly motivated to become devotional female Pure Land practitioners with their absolute determination. As for “The Record of Pure Land Saints,” it is a series of stories of Pure Land practitioners who entered the Western Paradise. It emphasizes on how the practitioners have practiced their religious beliefs, and how the process of death has been transcended into a metaphor of a journey into the Western Paradise. Instead of offering a scene of mourning, it presents a holy and solemn scene of death in order to alter traditional views on the mortal death. Thus, the researcher of the thesis examines examples of the process of death of female Pure Land practitioners in “The Record of Pure Land Saints.” Also, the researcher investigates what attitudes female Pure Land practitioners hold while facing their death, analyzes their attitudes and beliefs backing up their behaviors, and intends to find out what motivates female Pure Land practitioners to sustain their beliefs. Furthermore, the researcher of the thesis explores how female Pure Land practitioners carry into practices of their religious beliefs toward the doctrines of the ideas of Pure Land. That is, the thesis contains discussions of how the ides of Pure Land has been practiced. It includes how Pure Land practitioners put into practice the idea of “The Five Contemplative gate” from “On Being Reborn,” how they have gone through their spiritual cleansing rituals, and how they have followed the doctrines of holey scriptures and practiced in life. Female Pure Land practitioners over the years have relentlessly pursued the Buddhist supreme achievements to enter the Western Paradise. Their unshakable Buddhist beliefs have tightly supported them and help them realize the idea of Pure Land. What to do about that, how to do that and everything related to the process of their realization the idea of Pure Land for female Pure Land practitioners have received a lot of critical attention from the researcher of this thesis.
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Chen, Ling-Ying, and 陳玲英(釋傳徹). "Lingzhi Yuanzhao on the Pure Land." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/s8qwnm.
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LIAO, QI-WEN, and 廖啟文. "Pure Land Buddhism and Religious Health." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/63pqk2.
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碩士佛光大學
未來與樂活產業學系
106
The idea of Pure Land is based primarily on the practice of chanting the Buddha as the ultimate spiritual practice. The ultimate goal of spiritual practice is to use the Western Elysium as the ultimate goal for spiritual practice. Because of its simplicity of practice and clear goals, it gradually became the mainstream of the Han Buddhism system after the Ming and Qing Dynasties. Become an important symbol of the sect. Although it is simple and easy to use, the goal is clear. However, on the path of spiritual practice, how do spiritual practitioners look at their own bodies and thus maintain specific health activities and assist themselves in achieving the ultimate accomplishment? This study takes Thirteen ancestors of Pure Land as the research object, analyzes in detail the contents of their belief activities and their methods of health preservation, analyzes their similarities and differences, and hopes to further classify them. In addition, this study specifically extracts Shou kang bao jian for discussion, to understand the positive color thought developed in Buddhism since the Ming and Qing Dynasties, its conceptual connotation and its development source.
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FA-hsiu, Shih, and 釋法修. "Pure Land Dharma Ultimate Concern for Spirituality." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/fsev9g.
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碩士輔仁大學
宗教學系碩士在職專班
104
Abstract There are many approaches to the study of the Buddhist Dharma. Traditionally there are said to be 84,000, so many indeed that beginners might feel at a loss. Because of his compassion Shakyamuni Buddha was fully aware of the difficulties living beings faced and so he especially delivered the Amithabha Scripture. According to the Amithabha Scripture there is a Pure Land in this universe called the western paradise. In the Pure Land there is no sorrow, no evil, and no pollution; there is only happiness, stillness and good deeds. For this reason any student of Buddhism hopes to attain to this perfect world at the conclusion of their present span of life, arriving at the Land of Utmost Bliss in the West in the last moment of their present life. The present study opens by clarifying three terms: hospice care, spiritual concern and consolation. The study is based on the three Pure Land texts: the Amitabha Sutra (The Smaller Sutra on Amitayus), the Sukhavativyuha Amitabha Sutra (The Larger Sutra on Amitayus), and the Amitayurdhyana Sutra (The Amitayus Sutra on the Contemplation of Amitayus), and quotes from the texts as well as comments on them so as to increase awareness of the Pure Land. We first introduce the Land of Utmost Bliss in the West and seek to understand the causal factors and forces which explain why Amitabha Buddha created this Land of Utmost Bliss and the conditions established by Amitabha Buddha for entry into the Pure Land. Each one of the three scriptures sets out its own method for attaining the Land of Utmost Bliss in the West in the last moment of one’s life. For instance, the the Amitabha Sutra describes three resources—belief, vow and practice, which are the conditions for rebirth in the Pure Land. The Sukhavativyuha Amitabha Sutra is divided the dead condition into three levels：upper, middle and lower which sentient beings can be reborn. The Amitayurdhyana Sutra describes the nine levels of the wandering mind. The thesis here uses the latest research to present new forms of hermeneutics for the Pure Land. Another goal of the thesis is to explore deathbed reciting. This is help in right mindfulness so that the person can pass on in safety. The teachings of the Buddhist scriptures are explained so that the person at the point of death can let go of all resentment and emotional and other attachments, so that the mind will be concentrated. A further step is to get the person to recite the name of the Buddha and Bodhisattva, so that trusting to the force of their compassion, one can proceed to the Pure Land of Amitabha Buddha, with confidence in what comes after death, and so not be so fearful. Deathbed reciting is also very useful to the dead persons’ relatives. Assistance in mindfulness at the moment of death is helpful to the dying person and at the same time can help the person’s relatives recite Buddhist chants together, and so give peace to their minds. Secondly, from the point of view of the teaching of Buddha, it can suggest how the relatives should deal with the funeral arrangements. This concern and help is of great importance to the relatives of the dying person. It not only allows them to experience human warmth and also helps them to overcome their feeling of sadness and to attain to a grief recovery. Keywords: hospice care, spiritual concern, grieve consolation, deathbed reciting, grief recovery.
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Chen, Mei-ying, and 陳美英. "A Study of the Female in the Pure Land School Reborn－Exploration based on " Record of Pure Land Saints "." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/18173746966534918589.
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碩士國立屏東教育大學
中國語文學系
100
The Pure Land school which is a ultimate religion of Buddhism offers the Buddhist believer a easy way and reborn in Sukhavati truly by Amitabha’s vows. According to the related reference, the female population dedicates into the religion is much more than the male population, however it always has the view which the female leads a pious life disadvantageously. This research attempt to analyze the behavior, the moral and the reborn of the female dedicating into the belief in the previous dynasties of " Record of Pure Land Saints " and other related religious literature. And make the following research results: First, it shows that afte calculating the final result about sex and identification the reborn about the female believer at home is much higher than the nun; After Song Dynasty, the quantity of reborn woman increase very much and most of them live near Jiangsu and Zhejiang. It extrapolates that during that time most people may prevailed Buddish belief and many lay Buddhists adherence the Buddish doctrine. Second, the Song monk always had the willing to reborn and even include lay Buddhists, the common people and woman. According to the reborn human being kept in the " Record of Pure Land Saints " and the main purpose emphasized no matter what sex, income, and level can reborn, as long as kept the faith wholeheartedly. Third, the auspicious signs is the result adherencing commandment/ meditation /wisdom, and with the help of self/other (Buddha). The female after reborn had many auspicious signs, including common signs：the exotic fragrance, special signs：sitting or standing postures, and very few special signs：relics during the cremation. Fourth, the female who leads the pious life always kneel down and read the Buddhist books, and total 23 items, especially “the sincere and truthful heart”, “wholeheartedly faith”, “wholeheartedly recitation” are the key to reborn in Pure Land. Fifth, the turning points of female involving in the religion are individual factors, family factors, her own straits, or her long time experience.By the above analysis, hope can provide the reference to the female in the pious life.
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Lin, Miao-chen, and 林妙貞. "The Tientai perfect teaching teaches pure land righteousness and the world pure land repair the card and the practice." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/55541580084358399613.
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博士國立中央大學
哲學研究所
99
The article main penetration inquired into the Tientai perfect teaching teaches the pure land view, teaches the pure land view and the traditional pure land thought except the Jan other Tientai perfect teaching in the idea, the goal and the practice method outside the similarities and differences, further inquired into the Tientai perfect teaching does teach in “the pure land” and “actually the nirvana” the relational thought, as well as regarding “pure land” it “simplified and full teachings” explanation question.Next, third kind of cognitions because of explanation present age world pure land, thus expounded the Tientai perfect teaching teaches in “the world” and “the pure land” the relations, namely initiates this side (filthily) by the pure land classics with other side (only) the far different deviation, “As soon as the heart and bright Buddhist-nature heart namely 3000 law” the thought perfect teaching to melt the annotation solution, then reveals the Tientai perfect teaching to teach in “the world pure land” the reality righteousness is suddenly “the world is the pure land”.Finally, and explained the Tientai perfect teaching teaches namely to repair the card view line specifically in the world (practice) it “the world” the special characteristic and the spirit.
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SHI, YAN-FNA, and 王美雪. "On various aspects of the Pure Land Sutras." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/95294723581368326453.
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碩士玄奘大學
宗教學系碩士班
100
During the life of Buddha, he taught and shared his spiritual disciplines in a variety of ways. For the past two thousand five hundred years, Buddhism has developed and encompassed a variety of traditions, beliefs and practices. Contemporary Buddhism teaching is very different from its original doctrines. The mayor branches of Mahayana Buddhism hold different beliefs and practices. Today, only Pure Land Buddhism remains universally recognized by different schools/traditions as “the streams flowing to the ocean”. The sphere of Pure Land Buddhism in Sanskrit Doctrines is generally called BuddhaSetra which means Pure Buddha Field or Land. This concept came to prominence in the A Chu Buddha´s Pure Land on the basis of the early teachings of Maitreya that eventually developed into the Amitabha Buddha´s Ultimate Bliss. Many factors have contributed to the development of Pure Land Buddhism, but most people would attribute it to the universal development of Amitabha Buddhism. According to the research of Dr. Shi Huey-yan, how ever the development of Pure Land Buddhism is influenced by Master Tao-Juo and Shan-Tao. Nevertheless, it is generally recognized that Pure Land Buddhism has its far-reaching effect on the development of popular devotional Buddhism. The reason for the popular devotional Pure Land Buddhism in China since Sui and Tang Dynasties are that it is easy to learn, easy to practice and easy to attain and thus it helps large mass of people to be reborn into Pure Land. Repeating the name of Amitabha Buddha is an easy form of practicing Buddhism, Although it is easy to practice the vows of Amitabha Buddha, which leads on to the Bodhi of the Heart, it does not mean that one can become a Buddha easily. Because it is easy to learn Pure Land Buddhism that focus on the practice of reciting the name of Amitabha Buddha as a meditation method, Pure Land Buddha system of devotion is sometimes regarded as less intellectual, learned, and philosophically inclined. The universal rising of Pure Land has been documented by the various Buddhism Scriptures and the writings of some well-known intellects. Pure Land Buddhism´s teachings emphasize faith and Amitabha Buddha recitation, and this approach is presented as the easiest, most expedient pth for the mohority of people. Through study and practice, one can achieve Buddhahood, to become and Enlightened Being. These teachings are in harmony with other Buddhism traditions, such as Maitreya Pure Land which is intertwined with the Prajna and Huayan systems of devotion. Thus, the Sukhavativyuha Sutra and Vipasyana Sukhavativyuha Sutra´s teachings encompasses these two major concepts: purity of mind and practice. The purpose of this research is to present the many facets of Pure Land Buddhism Scriptures and tenets.
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傅楠梓. "A study on Record of Pure Land Saints." Thesis, 2009. http://ndltd.ncl.edu.tw/cgi-bin/gs32/gsweb.cgi/login?o=dnclcdr&s=id=%22098CHU00045002%22.&searchmode=basic.
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Shung, Hsu CH, and 許志雄. "The Sundy of Tan-Luan on Pure Land Concept." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/72373879854372961159.
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碩士華梵大學
東方人文思想研究所
103
Abstract The history of Buddhist culture in China, Pure Land has the most extensive cultural beliefs of the people based on their list of these factions Meditation Buddha Dharma become the foundation, the impact to the old. It is widely taken for Group, Li Dun fully compensated, start easily and high achievement, but the effect is less hard macros. Pure Land Dharma become one of the most important sects of Chinese Buddhism, its ideology and practice the long-term impact on the trend of Chinese Buddhism. Study the cause Xinghuoliaoyuan of, when first opened EMI who were chanting the atmosphere, do not pull the eternal tree Jodo group 昙鸾 master. It Tanluan inheritance, absorb Indian Mahayana Buddhism Amitabha Pure Land beliefs, combined with Turkey's livelihood practical, to establish their own unique Pure Land doctrine. Amitabha China's history of faith, is thus dominated by the Vipasya who were chanting dominated, holding the name Buddha again I read mainly. In this development process, it is Tanluan taken a decisive step, he turned to hold the name of the Buddha, and clearly advocate I read the law, which greatly expanded the Jodo faith acceptability and popularity for the Pure Land faith in Turkey The spread opened up a new world party. Pure Land Dharma, wide camera group machines, Li Dun fully compensated, start easily and high achievement, but the effect is less hard macros. Its practice philosophy, to specifically read Amitabha sixth flood the holy name. Hold this flood name to the fruit to sleep, repair because geocentric, Bing million lines of merit, with incredible magical. Dharma Zen teaching law its unifying, general is on the lower roots. Similarly both engines, such as Tempe cover. Munekado evolution from that reality to the concept of the Buddha image, the concept of advocacy want to hold the name, on behalf of many people. However, the first appeal, influence, especially away, open atmosphere were chanting EMI's holding, tree Pure Land Jesus Christ who do not pull the group, only one person can master study
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SHIH, MEI-CHIH, and 施美智. "A Resarch on Modern Record of Pure Land Reborn." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/33509724465002872533.
Full textAbstract:
碩士佛光大學
佛教學系
104
Having been introduced into China from its native India, Buddhism managed to incorporate the ethical values of the Middle Kingdom and adapt to the Chinese social environment, and at the time of the Sui and Tang Dynasties, gradually evolved into the 8 major Chinese Buddhist schools or sects, namely, the Three Sastra School, the Pure Land School, the Discipline School, the Ch’an (Zen) School, the Tian Tai School, the Dharmalaksana/Idealism School, the Hua Yen School and the Esoteric or Yoga School. They developed differently with time and had varied achievements. Among them the faith of Amitabha Pure Land began in the period spanning East Han Dynasty and the two Jin Dynasties, with the introduction of the Amitabha Pure Land scriptures into China and their translation into Chinese; it consolidated its development during the North and South Dynasties Period, and culminated in the Sui and Tang Dynasties. After the Tang Dynasty, the Amitabha Pure Land faith was absorbed into the actual practice of various schools, giving rise to the phenomenon of “Amitabha in every house and Avalokitesvara (Kuan Yin) in every home”. The faith of Amitabha of the Pure Land School has remained solid through the test of time. In Chapter 5, which carries the title The Easy Means, of the Dasabhumikavibhasasastra by Nagarjuna, all the means of reaching the Land of Never Receding are divided into the hard ones and the easy ones; and to be re-born in the Pure Land of Ultimate Happiness in the West through external power, which is the power of Amitabha’s own vow, is classified as an easy means. There are records of scriptures about saints and worthies re-born in the Pure Land of the West since the Jin Dynasties. This thesis proposes to analyze such records and relevant contemporary publications, to study the similarity and difference of historical and modern-time incidents of rebirth in the Pure Land as well as the details of contemporary records of rebirth in the West, and to serve as reference for advanced cultivation of the Amitabha means by modern people. The “rebirth in Pure Land” referred to in this thesis is the study “specifically of the records of rebirth in the Amitabha Pure Land of Ultimate Happiness in the West”. The thesis comprises 5 chapters. The first chapter “Introduction” outlines the motive, objectives, ambits and methodology of the study, the study of texts and review of relevant literature, as well as the limitations encountered during its writing. Chapter 2, entitled “The Understanding and Practice of Amitabha Pure Land”, expounds the 48 vows of Amitabha, the 3 food supplies of faith, vow and practice, the 5 sutras and 1 sastra of Amitabha Pure Land, as well as the ways to practical cultivation for rebirth in the West. Chapter 3, “The Explanation and Analysis of rebirth in the West Actual Records”, sums up and centrally analyzes all Records of Saints and Worthies of the Pure Land up to the early days of the Republic of China, and then collate, categorize and explain the various records of rebirth in the West since the founding of the Republic of China. Chapter 4, “Study of Actual Cases of Success rebirth in the West in Recent Times”, explains the study in the title. Chapter 5 is the “Conclusion”.
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Lin, Ping-Chen, and 林平真. "Pure Land Buddhism the Five Classics Wealth of research ideas." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/kfpr83.
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碩士銘傳大學
經濟學系碩士在職專班
97
Buddhist idea of wealth has the rational features of modern economics, and, at the same time, cares deeply about the inner spirit of people. This study tries to explore the contents of the Five Classics Wealth of the Pure Land Buddhism, its enlightening thinking and five universal values. Buddhist ethics are rich in equality, compassion, self-interest and altruistic codes, etc. The difference between the rich and the poor of this world is determined by each man’s open-mindedness, joy, compassion, and willing to give. Social harmony can be achieved if everyone contributes.
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Tzeng, Bo-Wei, and 曾柏瑋. "The Influence of Avātaṃsaka Philosophy upon the Pure Land Sect." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/4fkkpp.
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何伊婷（釋覺融）. "A Research on Ideology of Pure Land in Shandao Tradition." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/94042988496139507596.
Full textAbstract:
碩士佛光大學
佛教學系
103
The Pure Land ideology in Shandao tradition was, in mainland, originated from Tanluan. Shandao was apparently the figure of the greatest success in the Pure Land teachings.Thus, it is called the Pure Land school in Shandao tradition. All the scriptures written by the patriarchs in Shandao tradition were indirectly mentioned that ordinary sentient beings can be reborn in the realm of rewards due to the vow power of Amitabha Buddha. Through the scriptures written by the three Pure Land patriarchs in the Sui Tang Dynasty, the descendants can further understand the vow power of Amitabha. Therefore, This research is to investigate and discuss the Pure Land teachings in Shandao tradition during the Sui and Tang dynastyies through the historical impulses at that time, so as to analyse its major impacts to the contemporary time. This thesis is divided into five chapters. Chapter 1 is General outline, describing the motive, objective and methodology of the research with reference to scriptures. Chapter 2 is Brief introduction of teachings in Shandao tradition, describing briefly the life history of patriarchs in Shandao tradition and summarizing their ideas in the Pure Land teachings, and analyzing the features and their relationship. Chapter 3 is Statement of the teachings of patriarchs in Shandao tradition. Its content includes: assured rebirth by Amitabha-recitation with reference to the scriptures written(composed) by patriarchs Tanluan, Daochuo and Shandao in the Sui Tang Dynasty; Amitabha Buddha appears at the near end of life of the Amitabha-reciters, which are sincerely witnessed by all Buddha, as said in the sutras; quotations from the three Pure Land sutras to verify the conclusions. Chapter 4 is Characteristics of the Pure Land teachings in Shandao tradition, where the four main characteristics of the Pure Land teachings in Shandao traditions are discussed in details: Recitation of Amitabha’s name, according to his Basic Vow (the 18th); Rebirth of ordinary beings in the Pure Land’s Realm of Rewards; Rebirth assured in the present lifetime; Non-retrogression achieved in this lifetime. Chapter 5 is Conclusion. It concludes the research that all the Pure Land teachings in Shandao tradition can be summarized in a nutshell – exclusive recitation of Amitabha Buddha’s name which is my closing remark.
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BAO-PING, WANG, and 王寶萍. "The Controversy of Yin Shun's Commentary on Pure Land Thought." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/03263664456542571550.
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碩士玄奘大學
宗教學系碩士在職專班
102
To Leave suffering and attain bliss is the goal of learning and practicing Buddhism by a Buddhist.In order to help sentient beings to leave suffering and attain bliss,A Buddha with perfect bliss and wisdom made his vow to create his Pure Land. Master Yin Shun has broadly interpreted the meaning of a Pure Land .He indicated that the Pure Land Thought is an important doctrine in Buddhism,especially. in recent Buddhist history. The Pure Land does not only refer to the land of Western Utmost Happiness. The so called When the mind is pure, sentient beings are pure," and "When the mind is pure, the Buddha land is pure,"has"-righteously explain the root cause of the world. As for Pure Lands, most people will think of the Amida's west Pure Land, the Medicine Master Vaidurya Light Tathāgata's east Pure Land, the Maitreya Tuṣita's Pure Land, etc..-However from the view of a Buddhist learning process,we could say the Pure Land is one of the common ecpectation of all the sentient beings. In this thesis we focus on the research of the Pure Land Thought. We study the various theories of the Pure Land Thoughts, followed by the Yin Shun's Pure Land Thought. Based on these knowledge,we generalize the understanding of the foregoing west, the east, and the top Pure Land to all the Pure Lands in all directions. We conclude that the essence of the Pure Land is to leave suffering and attain bliss, and we may accomplish the idea of Humanistic Pure Land by applying the Pure Land Thought in humanistic.
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Huang, Yueh-o., and 黃月娥(釋德謙). "A Study of the Pure Land Thought of Master Yin-Shun." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/8j2729.
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碩士南華大學
宗教學研究所
100
A “Pure Land” is a celestial realm or pure abode of a Buddha. The Pure Land sect originated in ancient India as one of the early schools of Mahayana Buddhism. Soon after its appearance in India the Pure Land school divided into three distinct subsects: Pure Land Philosophy, the Eastern Land of Bliss, and the Western Pure Land. The Pure Land philosophy focuses on the bodhisattva Maitreya, his abode in the Tuṣita Pure Land, and the Pure Land on Earth. The Eastern Land of Bliss centers on Akṣobhya. Sukhavati (also known as the Western Pure Land) focuses on Amitābha. By the time Buddhism came to China the first two had already fallen out of favor, and following the middle of the Tang Dynasty the Pure Land school focusing on Amitābha gradually became one of the most important schools of East Asian Buddhism. However, as the Pure Land school spread, its essential doctrines gradually became distorted, partly because of historical and cultural factors, and partly because Buddhism was on the decline. Therefore, in the twentieth century Master Taixu started to propagate the concept of “humanistic Buddhism” in hope of correcting these misinterpretations. Next, Master Yinshun, a follower of Taixu, further developed the concept of “Humanistic Buddhism”. Reinterpreting the traditional doctrines of the Pure Land, Yinshun emphasized humanistic Buddhism and published a series of books on the Pure Land, the most well-known being Reinterpreting the Pure Land. Although this book triggered much criticism from traditional Pure Land supporters, Yinshun never gave up his new interpretation of the Pure Land as a teaching for this world. By making a detailed analysis of Yinshun’s publications, this study probes into his criticisms of Chinese Pure Land, and whether the humanistic Pure Land is meaningful at the present, or whether it merely presents a criticism of the traditional Pure Land school.
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Tang, Chun-sheng, and 唐春生. "The Study of Li Zhuo-Wu and His Pure Land Thought." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/08649545970976249897.
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碩士國立臺南大學
國語文學系國語文教學碩士班
96
LI ZHUO-WU is an outstanding philosopher in the later period of Ming Dynasty. Mostly, his works based on the realism or criticism regarding to the traditional Confucianism, and they had a tremendous influence at that time with later generations. This study is about LI ZHUO-WU’S introduction and his Pure Land Thought , tries to examine and analyze Li ‘s thought from the changing process of his Pure Land Thought. This study is divided into five chapters to elaborate: The first chapter is introduction, by ‘the question narration’ and ‘the documents discussion’ to draw up the question from the former studies, and try to discovered some clue; Second chapter is to analyze his thought from the biography and friends; Third chapter, about some deeply research from Li’s Pure Land Thought; The fourth chapter is the discussion collected from the modern scholars’ appraisal to Li; Fifth chapter is the conclusion. By this study, we expect to understand the view of Li’s Pure Land Thought.
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CHEN, HUI-PING, and 陳惠萍. "A perspective of Amhitbha pure land Belief from MahA-prajJApAramitAsutra-upadeZa." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/25895163565885292368.
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碩士玄奘大學
宗教學系碩士班
98
Maha-prajJApAramitAsutra-upadeZa is a significant book of Mahayana Buddhism. It demonstrates the different types and developments of Buddhist teachings from Buddha to NAgArjuna's time. It also became NAgArjuna's own Buddhist teaching. It especially caught my attention because of the close ties between his own teaching and pure land belief such as anutpattika-dharma-ksAnti which is the basic concept of ZUnyAtA.This is the question that I want to discuss in my paper。 The second question that I want to discuss is the narrative of Amitabha, as it appears in MahA-prajJAparamitA-upadeZa, is centered on SukhAvaivyUha and Pratyutpanna-samadhi sutra. We can confirm that the latter two books were existent long before MahA-prajJAparamitA-upadeZa。 The eternity of Buddha and Nirvana. The Nirvana thought and the eternity of Dharma-kaya have become the subject of worship by Buddhists. later they developed into different perspectives of Buddha.The question “is there any relationship between the thought of Buddhas body and the classics of Pureland Buddhism?＂is also explored in this paper。
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Liu, Sing-Song, and 劉興松. "Yunqi Zhuhong and the dual practice of Chan and Pure Land." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/p22d29.
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博士國立政治大學
宗教研究所
107
Scholars create the term “Chan and Pureland Dual Practice”, however it didn’t develop as a new category in academic studies. Essentially, the term is against the concept of “Single Focus Practice”, although from Song to Ming dynasties there are trends of Chan Masters who advocated the Nien-fo in their Chan practices. As the intention and goal are different, there are potential risks of contradictions or confusions; however, Chan masters still claim they are doing “Single Focus Practice”. On the other hand, without this awareness, scholars have the tendency to misuse or misappropriate the term “Chan and Pureland Dual Practice” in different application. This shown that there is a big gap in the study of the intellectual history of the interactions between Chan and Pureland. This dissertation starts with the examining the questions around the meaning of “Chan and Pureland Dual Practice”, and will move on to comparing it with “Single Focus Practice”. The author will take the vantage point of Yunqi Zhuhong to investigate the identity and mutual relationships between Chan and Pureland. By using this approach, the author intends to breakthrough the limits set by previous studies. That is, other than examining the Yunqi Zuhong's inheritance of Buddhist legacy and his contributions in historical arena, this dissertation analyzes the discourses of " Chan and Pureland Dual Practice " from the perspective of the historical view of Song to Ming dynasties. Furthermore, this dissertation systematically analyzes the two aspects of Chan and Pureland of Yunqi Zuhong in the religious practice from the historical view of Ming and Qing dynasties. The author maintains that the predicament that both Chan and Pureland face, are actually the opportunity for both of them to exchange and collaborate. On the other hand, the nature tendency may be for them to further diverse and become secular. This also implies that the combined or mixed practice could arouse confusions if not synergy. Unlike the previous Chan masters who merely promoted “chanting the name of Buddha, Nien-fo”, after through training and/or Enlightenment, Yunqi Zuhong established new ways of practicing of Pureland together with Chan, and promoted the interchange between Chan and Pureland in teaching. For example, Yunqi Zuhong using Śūraṅgama Sūtra to illustrate the validity of Chan, and the adoption of multiple practices as valid means. The synergistic combination of Chan and Pureland, Nien-fo practices can indeed provide an additional choice beyond Chan-investigation or Pureland practice. In the practice that Yunqi Zuhong demonstrated, he did not limited himself to only aiming for achieving Chan enlightenments, he further promoted “Aiming to be Born in Pureland” as a final religious pursuit. His method and practices can be said to be a good example of a synergistic combination of Chan and Pureland practice, or in effect, a new “Pureland Religion”. The practice of Yunqi Zuhong established a new methodology of joint practice of Chan and Pureland, and Yunqi Zuhong himself had become a role model in pre-modern Buddhism. In addition to the term that master Deqing’s called, “Chan jing shuang xiu 禪淨雙修”, Yunqi Zuhong and his practice are well respected and were honored with many terms, such as: Chan jing shuang zhao 禪淨雙照, Chan jing shuang zheng禪淨雙徵, Chan jing shuang tong禪淨雙通, Chan jing shuang sao禪淨雙掃, or even Chan jing shuang mei 禪淨雙美. Actually, in his creative interpretation of Li-shi in one mind一心理事, we can say Chan jing tonggui 禪淨同歸as well.
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Chiu, Shih-Yu (Shih You-Yin), and 邱時瑜(釋有因). "A Study on the Admonitions of Pure Land (Jingtu Jingyu) by Xingce." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/9rm46b.
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碩士佛光大學
佛教學系
100
Xingce Jieliu 行策截流 (1626 - 1680) was a famous Pure Land Master in the Qing Dynasty. He devoted to the Pure Land practice for self liberation in early life, and propagated the Pure Land practice for liberating sentient beings in later life. The Admonitions of Pure Land (Jingtu Jingyu 淨土警語) is the representative work of Xingce. In this work, Xingce emphasized on the True Faith for rebirth in the Pure Land and the most expedient Buddhist teaching is to be born in the Pure Land by reciting the name of Amitābha Buddha. Xingce adopted Tiantai’s doctrines as the theoretical foundations to support Pure Land practice. For his great dedication, Master Yinguang honored Xingce as the 10th patriarch of the Pure Land School. Xingce promoted the Lotus Society and the seven days of Buddha–recitation retreat for both monastics and devotees in the Puren Temple. He set a new regulation for seven days of Buddha-recitation retreat and compiled into a work called the “The Regulations of Wholesome Practice of Buddha-recitation in the Seven Periods (Qi Yixin Jingjin Nianfo Qiqi Guishi 起一心精進念佛七期規式).”
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Kao, Hsing-Li, and 高幸里. "The Idea about Amitabha’s Pure Land in Sukhavativyuha Sutra and its Propagation." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/5cd7ra.
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碩士玄奘大學
宗教學系碩士在職專班
102
As far as Taiwan's current Buddhist faith is concerned, the Pure Land method can be said to be mainstream, and "to hold and recite the name of Buddha " is widely practiced, universally popular. Integration of Zen, Pure Land and mysticism in Taiwan’s Buddhist community is widespread. Almost any dojo are advocating this Buddha Dharma. Amitabha Pure Land has become the ultimate goal of learning and practicing Buddhism. Not only the Pure Land practitioners, but many other sectarian learners lead to Pure Land, despite the different religious concept, regarding future like in Western paradise as the ultimate goal. This paper will target the source of all Pure Land scriptures ─ "Infinite life sutra" connotation as the research subject, through ideological origins, content, features and its historical impact of major Pure Land scripture try to study, analyze, clarify Pure Land ideological evolution and important characteristics, why "all the praise of scriptures lies in Amitabha," so as to be conducive to understand the importance of this scripture in Amitabha Pure Land thought and how it spreads in India, China, contemporary Taiwan and overseas. By going deep into this scripture attain inspiration. Individuals can have affectionate affinity in terms of reflection and interests when practicing Buddhism. Hopefully by implementation of the "Infinite life sutra" ideological connotations construct a Pure Land in man’s world.
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LEE, SU-CHEN (SHI YING-RONG), and 李素貞（釋穎融）. "A Study of Zhongfeng Mingben's Thoughts on Chan Buddhism and Pure Land." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/mb6mhx.
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碩士南華大學
宗教學研究所
105
Looking through the historical context of Chan and Pure Land fusion, Zhongfeng Mingbeng (1263-1323 CE), a distinguished Chan master of the Yuan dynasty, seemingly followed the thoughts of YongmingYanshou. He influenced the developmental orientation of Chinese Buddhism after Ming and Qing dynasties. The main theme of this thesis is Zhongfeng Mingbeng’s thoughts on Chan Buddhism and Pure Land. It also seeks to investigate into the rationales behind Zhongheng’s fusion of Chan Buddhism and Pure land and the implications of the fusion. This thesis is divided into six chapters. The first chapter is an introduction. The second chapter discusses the historical background of Zhongfeng’s Chan and Pure Land fusion, and also elaborates his lifetime deeds. The third chapter explains in details the characteristics of Zhongfeng Mingbeng’s thoughts on Chan Buddhism and Pure Land. The fourth chapter dwells on the practical aspects of Zhongfeng’s thoughts and sketches the influence of his thought. The fifth chapter elaborates the contemporary practices of Chan and Pure Land in Taiwan. The sixth chapter presents the conclusion of this thesis.
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Hui-Mei, Chen, and 鄭慧美. "Zen Master Hisamatsu Shinich`s Critic on the Concept of Pure Land." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/63489383138669794299.
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McIntire, Jennifer Noering. "Visions of paradise Sui and Tang Buddhist pure land representations at Dunhuang /." 2000. http://catalog.hathitrust.org/api/volumes/oclc/46938113.html.
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Chen, Pei Ling, and 陳佩伶. "A Study of Master Che-wu''s Pure land thoughts." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/06096648048990080589.
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碩士國立屏東教育大學
中國語文學系
99
Abstract The aim of this article is to inquiry the life and Buddhism thoughts of Master Che-wu (徹悟大師1741-1810). Master Che-wu, who originally was a remarkable Zen master and the 36th generation leader of the Rin-zai school, but later devoted himself to the Pure-land school when he was 47 years old and was respected by the adherents as the 12th Master of Pure-land School. There was a great combination both the essentials of Pure-land school and Zen school in the thoughts of Master Che-wu. With his tremendous contributions and great teaching in Pure-land school, Master Che-wu had won the highest reputation worldwide and had deep influences for the thoughts of Master Yin-guang (印光大師1816-1940). Briefly, there are five chapters included in this article: the first chapter is the introduction; the second chapter is the outline of Master Che-wu life background and key periods of life, the developing process of “The Recorded Saying of Master Che-wu” and the detailed comparison of four different versions of the Recorded Saying; the third chapter is the analysis of “faith-vows-practice” thought based on the thoughts of three key Masters of Pure-land school – Ou-yi, Che-wu and Yin-guang; the fourth chapter is the analysis of core thoughts of Pure-land school and Prajna which was mainly mentioned in Master Che-wu’s Recorded Saying; and the final chapter is the summary and conclusion. Hopefully this article could provide deeper insights for people to understand the life and Buddhism thoughts of great Master Jixing Che-wu.
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Chen, Shu-chen. "Cultural change of Indian Pure Land Buddhist teaching in Chinese and Tibetan Buddhism." 2007. http://wwwlib.umi.com/dissertations/fullcit/3263516.
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Tsai, Ma-Li, and 蔡瑪麗（釋圓仁）. "The Narrative Study on the Spiritual Journey of a Pure Land Buddhism Practitioner." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/69069632194278696189.
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碩士南華大學
生死學系碩士班
104
Buddhism has entered into China for more than two thousand years. Pure Land Buddhism is one of the most widely practiced traditions of Buddhism. Why the Masters continuously advocate people to practice reciting Buddha's name? Especially in these busy days, it is very hard to find time to practice, How it can be to practice reciting Buddha's name at home, to wish becoming a Buddha, and to believe that an ordinary person would become a Buddha? The study aimed to explore the following influence of the Pure Land teaching for the practitioner： 1. Explore the learning process. 2. Explore the influence of the Pure Land teaching when t facing a difficult position. 3. Explore the influence of the Pure Land teaching when facing people's aged、sickness and death. 4. Explore the influence toward the attitude and values of the Pure Land teaching. In accordance with the data analysis、summarize and writing, the findings of this study are： 1. The participant has significant changes of attitude toward life and death through Pure Land teaching practice. 2. The participant went through confusing, disorienting, frustrating and devastating life experience resulted in the setbacks on his mind. 3. From the reciting Buddha's name of Pure Land teaching, the participant has transformed spiritually. Only after truly facing our destiny, environments and encounters, then we can see real ourselves, experience the taste of being and create a meaningful, valuable life.
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Wang, Yu-Ken, and 王育坤. "The Study between the “Self-power” and “Other power” in Pure Land Belief." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/15143329704202914280.
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碩士華梵大學
東方人文思想研究所
97
Pure Land Thought was propagated from India to China in Han dynasty. It’s salvation was changed from Huiyuan’s Self-power to Shandao’s Other-power. Shinran of Japanese True Pure Land School moreover promoted to Absolute-other-power. Huiyuan of Lusan represents the group of salvation by Self-power. He declared that one must rely on the strength of living practicing “The Samadhi of chanting Buddha’s name” to obtain rebirth in the Pure Land. It means that the Samadhi trained by ones chanting of Amitabha Buddha, will be able to rebirth in Western Land of Bliss. Tanluan, Daochuo and Shandao represents the group of salvation by Self-power. They declared that Pure Land practitioners can be reborn in the Western Land of Bliss by the help of the Amitabha Buddha’s eighteenth vow (, the orgin of the group’s name of salvation by Other-power,) without any practice or strength of Samadhi. Japanese Shinran founded The True Pure Land School. His main teaching is not only based on three sutras of Pure Land School but also on his book Theaching, Practice, Belief and Enlightenment. This school mainly emphasized on the faith in Amitabha Buddha. He declared that ordinary people can be reborn in the Western Land of Bliss was because of Amitabha Buddha’s ground vow which is the eighteenth of that forty-eight vows. The main purpose of this vow is that sentient beings can be reborn only if they provide their faith and make a resolution to the Western Pure Land. It means that their dream will come true only if they have the Sincere faith. Although the Pure Land School have three different practices, The Self-power, Other-power and Absolute-other-power, their fundamental spirit is identical which is based mainly on chanting Buddha’s name for salvation and purposes to see Buddha, to be without sufferings, to obtain happiness and to look for eternal life liberation.
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Chiu, Li-Cuan, and 邱麗娟. "Research of “Pure land” thought in Dao chuo’s 《Collection of Tranquility and Bliss 》." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/19472457446260106732.
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碩士華梵大學
東方人文思想研究所
95
The Buddha all teaches , basically may the total score awkward profession and the easy profession, the pure land method be then the easy profession. "Called prays to Buddha" Amida Buddha the pure land toward the law is by way of the cloudy luan master, the road spacious master, Sando continues continues the thought, the explanation publicizes, but gradually evolves today Amida Buddha pure land toward method mainstream. Is hundred school of thought contending Sui and Tang dynasties time, A spacious master is located the cloudy luan master to Sandomaster this middle important position, the strength great Amida Buddha pure land method, causes Amida Buddha the belief not as for the severance, and lays the deep foundation for Amida Buddha the belief, the reality has lasting achievements, The present paper namely take the spacious master's work "Peaceful Collection" as the research object, the discussion spacious master's pure land thought. "Peaceful Collection" a book, altogether divides on, secand supposes 12 front doors elaborations pure land thought righteousness principle. The present paper reorganizes "Peaceful Collection" in the entire volume, a spacious master from 45 which supposes asks the answer in 12 front doors, and the classification is three kind of topics makes the vein elaboration: First, (WHAT) what is the western pure land? Second, why (does WHY) have to be reborn in paradise the western pure land? Third, how (is HOW) reborn in paradise the western pure land? This three do not erect in full text second chapter, third chapter as well as the fourth chapter, by way of such lassification, carries on the analysis again, elaborated "Peaceful Collection" inside must express pure land thought, Enable us to be allowed clearer the pure land thought connotation which grasps a spacious master to want to express, and the thousandth of a Yuan is further spacious "Peaceful Collection" the historical significance, to appears a spacious master to link the preceding with the following, the indispensable important position in the pure land history and its regarding later generations' great contribution.
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HUANG, YU-CHING, and 黃玉青. "A Study of Chingying Huiyuan’s View on Amitabha’s “Pure-Land” School of Thoughts." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/16280590558447486311.
Full textAbstract:
碩士國立屏東教育大學
中國語文學系碩士班
95
A Study of Chingying Huiyuan’s View on Amitabha’s “Pure-Land” School of Thoughts Abstract Huiyuan was the first one to make classifications of the terms and ideas used in Pure-Land and his thoughts about Pure-Land inspired following scholar-monks in Sui and Tang dynasty. Based on the previous researches, further study about the Huiyuan’s View on Amitabha’s “Pure-Land” has been done in the following aspects in this thesis. First, the author founds out that the treatise on “Xu-gao-zeng-Zhuan” and Huiyuan’s 16 treatises from Japanese ancient records come from the sources of Huiyuan. Second, the author traces the origin of the terms “Pure-Land” and “Ji-le”. It is intended to clarify the meanings of “Pure-Land” and “Ji-le”. The author points out that Luosho uses “Ji-le” to translate “Sukhāvatī”, but it is not made by Luosho. Moreover, by investigating Huiyuan’s works, the ”Pure-Land” means the territory of Amitabha. Third, by studying his three treatises on “Ta-cheng I-chang”, “Wu-liang-shu ching I-su”, and “Kuan wu-liang-shu ching I-su”, the author discusses Huiyuan’s definition of “Pure-Land”, “Amitabha’s Pure-Land” and “The birth cause” to clarify the Huiyuan’s view of Amitabha’s “Pure-Land”. Fourth, by comparing another Master -- Zhyi’s works in the same dynasty, the author discovers the difference of the view of “Pure-Lane” and “The birth cause”. Through this thesis the author recognizes the value and contribution of Huiyuan’s studies on Amitabha’s “Pure-Land” School of thoughts. Keywords: Huiyuan,Amitabha, Pure-Land, Ji-le
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Huang, TzuLun, and 黃子倫. "Zen Practice in “Plowing the Mind Field” and “A Pure Land on Earth”." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/94929080131825374912.
Full textAbstract:
碩士法鼓文理學院
佛教學系
104
Common people''s hearts seem like willow''s leaves, flying off with the wind. People hardly handle their bodies and minds. Therefore, they do not fully recognize the gravity of this situation so that they are unable to be aware of the truth of pain and suffering in the world. 2500 years ago, Sakyamuni Buddha, the founder of Buddhism, built the theories about the Four Noble Truth, three Learnings (sila, samadhi and prajna) and the Noble Eightfold Path. He pointed out that plowing human mental field is the chief key to transform evils into good merits. At the same time, it helps humans change their fates and attain Nirvana. This thesis mainly focuses on receiving messages from Plowing the mind field and A pure land on earth. With a careful examination, these two paintings will be analyzed their particular meanings, structures, styles and signifiers. On the basis of analyses'' process, it helps distill the true meanings of chan from Master Sheng Yen''s viewpoint, the founder of Dharma Drum Mountain. Also, it deals with the related documentary reviews and assisting in understanding the implications of chan and provides readers another points of view of chan from Dharma Drum Mountain to show effectively reaching concentration. Due to lack of clear understanding of the cause and effect and retribution, more people hardly follow the truth of Twelvefold Conditioned Arising and the fruits of karma (phala). Both of these two concepts interact and affect each other. As a moral precept says,"causing harm to others will finally bring harm to oneself in an indirect way. Helping others will bring benefit to oneself. The consequence from good deeds or bad behaviors might not come immediately, but it may be overdue in return." As a result, human beings often condone its effect from their desire or thirst (tanha). If they forget the cosequences from cause and effect, they may have difficulty handling their bodies and minds. Therefore, they may easily want to take a short-cut but this ignorance will bring a harmful result. According to 《Madhyamika sutra》vol. 4
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LIN, SHENG-YING, and 林昇映(釋見惟). "A Preliminary Study of Master Dau-Yuan’s Thoughts on Pure-Land and Precepts." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/76yf7x.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士班
107
Master Dau-Yuan founded Hai-hui Temple in Padu, Keelung, which belongs to the Buddhist Pure-Land Sect. Master Dau-Yuan practiced the Pure-Land thoughts in his whole life and strictly complied with the Buddhist precepts. The reason why Master Dau-Yuan studied the Pure-Land thoughts was that the Pure-Land thoughts can be suitable for the basic learning quality of Master Dau-Yuan; and the reason why he has promoted the Pure-Land for all his life is that the Pure-Land thoughts can be suitable for the basic learning quality of the public. In terms of precepts, during the long period of the Three-altar Grand Precept, Master Dau-Yuan passed on and preached the ordinations for the Sangha in order to prolong the Buddha’s wisdom, renew the Buddha’s life, and survive the Dharma from being extinct. Master Dau-Yuan has worked hard and devoted himself to preaching the Dharma everywhere. He’s ever traveled all over the world and has great wisdom and compassion. Among the outstanding modern Sangha, he is worth the name of "the best Dharma Preacher" because his eloquence is second to none. This thesis is divided into five chapters: The first chapter is "Introduction", which explains the motivation and the purpose of the research, the research results of the predecessors, the research methods and limitations, and the chapter structure and research process. The second chapter is titled, “The Connotation of the Master Dau-Yuan’s Pure-Land Thoughts”. The first part of this chapter describes Master Dau-Yuan’s general life and the second part elaborates the Buddha's ideological connotation of the Pure-Land. The third chapter, "The choice of Master Dau-Yuan for the Pure-Land and its Proposition", mainly consists of such discussions as being reborn in the Pure-Land with or without one’s Karma, whether one’s reborn place belongs to reality or transformation, and the force of being reborn comes from one’s own endeavor or from other Buddha’s assistance. The fourth chapter is titled as “Master Dau-Yuan's Thoughts on Precepts and Disciplines”. This chapter first interprets the establishment of the Chinese precepts system and the foundation of the precepts preached. Second, it discusses the development of Buddhist Precepts in Taiwan. And at last it discusses Master Dau-Yuan’ thoughts both in the precepts and disciplines. Chapter 5, "Conclusions," summarizes the results of the discussions in each chapter.
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Lin, ren yuh, and 林仁昱. "A study of the Styles of Pure Land Encomium Songs in T''ang Dynasty." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/24305130950104239971.
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