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Dissertations / Theses on the topic 'Sutra'
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Myers, Steven W. 1966. "Practice in the Platform Sutra of the Sixth Patriarch." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31128.
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This paper explores the practical teachings found in the Dunhuang manuscript of the Platform Sutra of the Sixth Patriarch and considers the possibility of practice within a doctrine of sudden enlightenment. Part One outlines how the doctrine of sudden enlightenment can be understood to undermine the purpose for practicing meditation. Part Two first makes a case for the position that practice is presupposed by the text regardless of the doctrine of sudden enlightenment. Next the paper argues for what type of meditation practice the Platform Sutra teaches is consistent with sudden enlightenment. The practice the Platform Sutra teaches is an intentionless, continuous, non-passive non-attachment while in the midst of dharmas that takes as its basis the suchness of things inherent in sentient beings.
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Chern, Shu-ling. "The Diamond Sutra in Chinese culture : before the Sung." Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392843.
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Niwano, Hiroshi Munehiro. ""Being in love" : religious conversion in Bernard Lonergan and the Lotus Sutra /." Rom, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253520.
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Fields, John A. "Analysis of ancient and modern Chinese papers." Thesis, Queen's University Belfast, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343053.
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Wilhite, Matthew Jonathon. "The dharma of obedience: Yunqi Zhuhong's realist interpretation of the Brahma Net Sutra." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1801.
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The Ming Dynasty (1368-1644) saw China transition from the medieval to the early modern period. This transition was marked by rampant piracy, a boom in book publishing, and other developments that challenged traditional social and economic habits, thereby forcing China to evolve. Buddhism during the time was similarly stressed, facing government suppression early in the Ming, and facing steeper competition for donations and patronage throughout the dynasty. In response, Ming Buddhism adapted itself to the changing times in numerous ways: the rise of lay societies and an increase in devotional practice being two important examples. One of the most prominent figures of late Ming Buddhism is Yunqi Zhuhong (1535-1615). In 1587 Zhuhong wrote the "Fanwangjing xindipin pusajie yishu fayin," a commentary on the Brahma Net Sutra, which contains a list of ten major and forty-eight minor "bodhisattva precepts" taken by both lay and monastic Buddhists in East Asia. Therefore, Zhuhong's commentary allowed him to interpret the common moral framework of all Buddhists in his local and extended community.
This dissertation offers a translation and analysis of key portions of Zhuhong's commentary on the Brahma Net Sutra in order to understand his philosophy of violence. By unearthing Zhuhong's arguments regarding when killing is or is not acceptable this dissertation aims to begin bringing Chinese philosophies of violence into conversation with western just war thought. Additionally, Zhuhong's philosophy of violence demonstrates what I term "Chan realism," which is an amalgam of moral and political realism. Understanding Zhuhong's philosophy of violence therefore also allows us to better understand the competing religious and political loyalties faced by those living in the late Ming. Lastly, by translating Zhuhong's philosophy of violence and analyzing his realism, this dissertation aims to increase our understanding of the novelty and innovation occurring within Chinese Buddhism during the Ming Dynasty.
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Skilton, Andrew. "The Samadhiraja Sutra : a study incorporating a critical edition and translation of Chapter 17." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287079.
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施怡華. "Study of "Lotus Sutra" Vocabulary." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/b8qned.
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Charng, Yueh-Er, and 常月娥. "“Lotus Sutra”Seven Metaphor Research." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/47087267344645120913.
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碩士<br>元智大學<br>中國語文學系<br>97<br>Analogy and parables are extensively used in “Lotus Sutra” to deliver the very essence of this text and to show the key points of Buddha’s teachings. In form of analogies and parables, the text conveys the following ideas: One of big vehicular thought, All things ultimate reality, Opening the expedient teachings and revealing the true one, Opening the three kinds and merging in to one of big vehicular, Telling now story to display far accomplishments, and remote Shakya Tathagata a big vehicular thought of the analogy convey. The seven parables in “Lotus Sutra” indicate Tathagata’s idea of one big vehicle and contain Buddha’s supreme wisdom. All living beings have seven desires or attachments that are deeply implanted in their minds; therefore, Tathagata used words of simile and parable to lead all living beings to nirvana. There are seven stories told to deal with the seven types of arrogance.
To help all living being remove the seven desires, Tathagata tell stories to the poor, the moderate, and the sharp intellect. Each parable, connected with one another, deals with one means of saving living beings from one of the seven afflictions. Each implies deep meanings and thoughts of “Lotus Sutra”. Each of them, developed by a thought-provoking story, expresses the one of big Vehicle concept and is presented in response to the true significance of “Lotus Sutra”. You can realize the meaning of one big Vehicle if you can understand the metaphors throughout the text.
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WU, RUEI-SIANG, and 吳瑞祥. "Buddhist Sutras in Modern Interpretation and Analysis--the Case Study of Tzu Chi's Musical Sutra Adaptation." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/67688001607205019702.
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碩士<br>慈濟大學<br>宗教與人文研究所<br>104<br>With the development of modern technology, communication method has also been changed. Over the past 2,500 years, the spreading of Buddhism dharma was from word of mouth, written script after the creation of word, sutra compilation, to printed materials after the invention of printing. It was until the twentieth century, when the electronic age arrived, religious communication gained variety of ways to reach out to people.
Buddhist sutra is not static, nor only contenting outdated text. It is also not a foreign object to a descriptor. The content of the sutra has go beyond the limit of time or space; during its long history of existence, it could reflect on current situation or event.
In order to follow this modern world and fit people’s demand of reading and learning sutra, Tzu Chi’s musical sutra adaptation has broke through the boundaries of time, space and interpersonal by integrated the power of communication and modern technology. It presents as a great innovation on interpreting Buddhist sutra.
Nevertheless, the innovation does not lose the origin meaning or principal of the text; it has broaden the dimension in religious communication, and transformed Buddhist teachings into a universal value, propagated good principle, spirit and attitude. It also indirectly demolished the barrier between religions, and brought harmony and understanding within. It has reached the ideal goal of ‘invisible religion.’
Keywords: Buddhist sutra, religious communication, sutra adoption, interpretation, invisible religion
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Wu, Su-chen, and 吳素真. "A Spiritual Ecology in the Lankavatara Sutra." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/51132734018590892949.
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博士<br>淡江大學<br>英文學系博士班<br>97<br>Over the long term, the fight against ecological destruction must involve transformations at the personal as well as spiritual level, and be motivated by more than mere social movements and political and legislative decisions. The concept of “Spiritual Ecology” is a blend of spirituality and the principles of ecology and sustainable living. It highlights the relationships between spirituality, religions and environments in order to address environmental issues.
In my dissertation, I will focus specifically on Buddhist world-views with regard to facing ecological issues. The purpose of my study is to investigate the ecological interdependence of human consciousness, especially as presented in the Lankavatara Sutra, which is famous for its doctrine of the primacy of consciousness, meaning that all phenomenal existence is fabricated by consciousness. My studies show that Alayavijnana and Tathagata-garbha concepts in this sutra provide one of the most significant bases for the understanding of ecological interdependence. In this sutra, Alayavijnana is conceived as inherently "pure," even though it is covered by impurities. The principle of dependent co-arising underlies the relationship between the “pure” and “defiled” with respect to the Alayavijnana. In the Lankavatara Sutra, this intense focus on human consciousness stresses two levels of truth: the world of relative truth and the realm of ultimate truth, through which this differentiation between ignorance and enlightenment is expressed. Within the realms of two truths, the Buddha provides the rationale for and a description of the Buddhist path by which individual consciousness is transformed into perfect wisdom.
Deep Ecology and Ecopsychology, two modern ecological movements that began in the West in the 1960s, also call for a new relationship between humans and nature in ecological disciplines. With holistic world-views, both theories have many similarities in terms of their emphasis on the importance of human consciousnesses and their relationship to natural world. The goal of my study is to investigate how the ecological interdependence of human consciousness, as presented in the Lankavatara Sutra with its doctrines of the defiled Alayavijnana, the cosmic body of Tathagata-garbha, Buddha Nature and transforming consciousness into wisdom, are echoed by the ecological principles of Deep Ecology and Ecopsychology with their ecological arguments against anthropocentrism, in favor of a holistic world-view and the interrelatedness between human consciousness and the natural world, and their views on intrinsic value and ecological consciousness. I hope to offer a new and fresh perspective on the self, human consciousness, and the interrelatedness of human beings’ relationships with the natural world. Retrieving the ecological wisdom of the Lankavatara Sutra can offer human beings a new paradigm for dealing with contemporary ecological issues.
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黃齡瑩. "Life and Death in the Samyuktagama Sutra." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/20381488380441589934.
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陳由斌. "Research on the Authenticity of Surangama-Sutra." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/19124310141465246554.
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Chen, Hui-Chu, and 陳慧珠. "The Nirvana Sutra Bian at Tun-Hung." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/89860273884898461349.
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Jian, Shiow-Er, and 簡秀娥. "A Stude of Samadhi of Vimalakirtinirdesa-sutra." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/31166807506088913609.
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Hsu, Chia-Tsun, and 許嘉村. "A survey about versions of Mandala Sutra." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/11709847186777292586.
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碩士<br>國立中央大學<br>中國文學研究所<br>96<br>Mandala Sutra（壇經）is commonly known as the most important writing of Chinese Ch’an Buddhism（中國禪宗）. And as commonly known，the author is Huineng（惠能638-713）who was a famous monk in the Tang dynasty—the great master of Chinese Ch’an Buddhism—to be honored with title 「the Six Patriarch」（六祖）.
As commonly believed，the original Mandala Sutra was collected and edited by Huineng’s student，Farhai（法海）.But now the original version has been disappeared we could not see it anymore . Since 1291，the most common and popular version is Zongbao version（宗寶本）which was publish in 1291 . Besides，there still have another version so called Deyi version（德異本）in the Yuan dynasty which was published in 1290 . In fact，Zongbao version and Deyi version are almost the same . Zongbao version comprises a total of some 20,000 Chinese characters which was edited and published by a monk in the Yuan dynasty，Zongbao .It is a re-edited version from three different kind of ancient Mandala Sutra versions . We don’t actually know what those there versions are. Maybe some of them may have already disappeared.
In 1923，a Japanese Buddhist scholar，Keiki Yibuki（矢吹慶輝1879-1939）unexpectedly discovered an ancient version of Mandala Sutra which contains about 12,000 characters at the British Museum. This version is commonly known as Dunhuang version（敦煌本）.Besides，in 1933，Huixin version（惠昕本） had been republished by the way of collotype which was discovered in a temple of Japan.
By the discovery of ancient versions，People therefore realized that Mandala Sutra not only has variety versions but also has many different system among these versions. According to a Japanese scholar’s calculation，there are over 30 kind of versions of Mandala Sutra have been discovered or have been known. These versions can be further divided into some major groups. But it is not a easy job，for the sake of the literature lacks，many famous scholars made some wrong conclusions and also made some mistakes when they divided the system of groups. Based on this reason，This dissertation have two main purposes. First，I try to correct the mistakes from the former scholars. Secondly，I try to express my opinions and new discovery.
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Su, Chen Li, and 陳麗淑. "Study of The Sutra of 100 Parables." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/vqq5es.
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Chien, Hsiu-O., and 簡秀娥. "A Study on Samadhi of Saddharmapundarika-sutra." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/ahp495.
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Shiau, I.-Heng, and 蕭亦亨. "The Study on Visesacintabrahmapariprccha Sutra Painting in Dunhuang." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/94819531892511571192.
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碩士<br>國立臺南藝術大學<br>藝術史與藝術評論研究所<br>97<br>The study focuses on the present fifteen Visesacintabrahmapariprccha Sutra Paintings in Dunhuang. It is to analyze and classify the content of paintings in order to understand Visesacintabrahmapariprccha Sutra Painting by its language of images and basic compositions.
The study is divided into four chapters besides the introduction and conclusion. In the Second Chapter, through the comparisons among three different versions of translations on Visesacintabrahmapariprccha Sutra Painting and the research on the manuscript of Visesacintabrahmapariprccha Sutra, it is to know that the version of Visesacintabrahmapariprccha Sutra based on Kumarajiva's translation. Meanwhile, through the different periods of texts, we can find the rise and decline of its development. In the Third Chapter, it focuses on analyzing the text, title and works of Visesacintabrahmapariprccha Sutra to conclude the principle of composing the painting. In this way, we can confirm how to identify Visesacintabrahmapariprccha Sutra Painting. In the Fourth Chapter, by comparing the differences of Visesacintabrahmapariprccha Sutra and Devata Sutra to make sure their development and re-examine the unknown works. It especially focuses on the composition of No. 158 cave and using the analysis to find that the painting on the east side of wall belongs to neither Visesacintabrahmapariprccha Sutra nor Devata Sutra. It is supposed to be the later work of Ghanavyuha Sutra Painting.
At the end, it is to sort the changes of Visesacintabrahmapariprccha Sutra Painting and its mature transformation. The Fifth Chapter is to analyze the composition of Visesacintabrahmapariprccha Sutra Painting in order to clarify the features of different periods. Furthermore, it is to discuss the location, combination and relative position of Visesacintabrahmapariprccha Sutra Painting.
To sum up, the study discusses how Visesacintabrahmapariprccha Sutra Painting came into existence in Dunhuang and its moral values according to the realistic concern. Under this condition, it makes Visesacintabrahmapariprccha Sutra Painting popular during the Five Dynasties and Ten Kingdoms Period in Dunghuang and Yulin Grottos.
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Shih, Shng-ding, and 釋尚定. "A Study on the Sutra of Infinite Meanings." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/82463975996031299439.
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碩士<br>南華大學<br>宗教學研究所<br>99<br>The meditative contemplation of the Truth Reality of the Amitartha Sutra (Sutra of Innumerable Meanings) aims to illustrate the teaching of no-form, which is characterized by the emptiness of nature and characteristic. It also aims to teach all the bodhisattvas that they should skillfully observe the authenticity of all dharmas of the universe. Therefore, this sutra is not only one of meditative contemplation of the Truth Reality, but also one of bodhisattvas’ practice. As it attempts to lead all beings to attain in no instant anuttara-samyak-sambodhi and dwell permanently in ultimate bliss, its ultimate aim is to enable prompt enlightenment to the buddhahood.
The thought of emptiness and wisdom featuring causal condition and the Middle Way of the Amitartha Sutra puts forth that the Truth Reality of the universe is not big or small, neither arises nor ceases, neither dwells nor moves, neither advances nor backsteps. The sentient beings are confused by the illusive conditioned phenomena and hence give rise to various unwholesome thoughts that eventually lead to immeasurable sufferings. The result of which is that they can never be liberated from the cycle of birth and death even after endless eons. The sutra teaches the beings to deeply observe all dharmas and see that they are by nature empty like the empty space and are not big or small, neither arises nor ceases, neither dwells nor moves, neither advances nor backsteps. By dwelling in the world of Truth Reality and developing the great bodhi mind, they can then alleviate the suffering of other beings so that they can also feel the ultimate bliss by dwelling in reality.
This thesis tends to explore the thought of empty wisdom of conditioned Middle Way and the sequence of practice of the meditative contemplation, and illustrate the bodhisattva thought of the sutra. It will also study the development of the Truth Reality of the meditative contemplation, and the possible way of practice.
Keywords: Truth Reality, no-form, causal condition, prajna, the great bodhi mind
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Tai, Huei-Zhi, and 臺惠芝. "A Text Analysis of Kumaarajiva''s Vajracchedika-sutra." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/23066360051840892446.
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碩士<br>國立政治大學<br>語言學研究所<br>85<br>This paper aims to develop a model on the analysis of the text of Kumarajiva''s Vajracchedika-su tra from San Fen Ke Jing (Buddhist Tripartite ) and discourse theories. San Fen Ke Jing is a traditional model used in analyzing the frameworks of Buddhist Scriptures. It divides a Buddhist Scripture into three main parts, each having several subparts. Each part of the content is explained with a few words. The division of subparts. Each part of the content is explained with a few words. The division of subparts and the wording used to explicate the ideal of each part often differ from person to person. As a result, San Fen Ke Jing, with its emphasis on meaning only, is too subjective to result in a consistent way of analysis for Buddhist Scriptures, causing some confusions for the reader.
What San Fen Ke Jing needs is a more formal approach to text analysis. This can be supplemented by contemporary linguistic theories on discourse. When the theory of story grammar or the theory of conversations are applied to Buddhist texsts, the analysis of a text is crystallized formally as well as conceptually. This paper combine the characteristics of San Fen Ke Jing and discourse theories to develop a unique model which emphasizes on both the meanings and organizations of a text and which can be easily used to analyze the frameworks of Kumarajiva''s Vajracchedika-sutra.
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TRANG, LE THI THUY, and 黎氏垂莊(釋行解). "Study of “matrka” in The Vinaya-Matrka Sutra." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/73te3w.
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碩士<br>華梵大學<br>東方人文思想研究所<br>98<br>The Vinaya-Matrka Sutra is a work of Vinaya from Haimavata, Sthavira. It is in the root lineage of Sthavira and Sarvastivadin. The sutra is also known by the name of Treatises on Vinaya-matrka or Vinaya- matrka, shortened as “The Mother Sutra” or “The Mother Discourse,” which is a commentary on “Skandha-varga” in Vinaya-piaka. Why do we call it The Mother Sutra? In Vinaya- Matrka Sutra it has explained: “The sutra is able to extinguish the defilement of pride and arrogance while unleashing the bondage of vexations. It ends the sufferings of all sentient beings, enabling them to reach the ultimate Nirvana, hence the name of The Mother Sutra”[ ]. Why do we call it Vinaya? “Vinaya means to destroy evil things”[ ]. Because of Merit and Virtue of this stra, it is called The Mother Sutra.
The word “Modaliga” in Sanskrit is “matrka”, while in Pali, “matika”. Therefore, the transliteration for the Sanskrit word “matrka” should be “Mozhiliga”, “Modaluga” or “Modelega”. According to the Pali word “matika”, its transliteration should be “Mudega” or “Moyi”. The Chinese equivalent is “mother”, “the original mother,” “the wisdom mother”, or “the action mother,” whereas the current translation is “the original mother.”
From the 238 items of “Modaliga” in The Vinaya-Matrka Sutra, I have selected and categorized similar modaligas in one section, such as “karma”, “upasampad”, “posadha”(desana-pratimoksa),“varsa”, “pravarana”, “samghabhedaka”, “eradicating evil deeds”, “clothing”, “medicine”, and “the sangha life”, etc. As far as the “matrka” is concerned, it deals with the interpretations of the rituals, the categories, the origins, or the meaning of “karma”, “upasampad”, “posadha”(desana-pratimoksa), “varsa”, “pravarana” and “samghabhedaka”. It also analyzes the ways of punishment in order to eradicate evil deeds. Meanwhile, the utensils of the sangha is taken care of in terms of their usages. Besides, other miscellaneous matters of the sangha are handled here as well.
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Luo, Chung-Cheng, and 羅中成. "A Study of tathāgata-garbha in Mandala Sutra." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/3ny9jt.
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碩士<br>玄奘大學<br>宗教學系碩士在職專班<br>102<br>According to Continuation of The Biographies of Eminent Monks and Record of the Transmission of the Lamp Published in the Ching-te Era, Bodhidharma imparted the four fascicles of the Lankavatara Sutra to Huike. Lankavatara Sutra is an important sutra of tathāgata-garbha philosophy. Therefore, it is deduced that Chinese Chan School is close to tathāgata-garbha philosophy.
The Mandala Sutra is the bible of Chinese Chan School. It records the story of Huineng. Huineng was enlightened when he heard the verse, "One should use one's mind in such a way that it will be free from any attachment," in the Vajra Sutra preached by Hongren. Does it mean that the succession of tathāgata-garbha philosophy was altered after Huineng? This theses studies the tathāgata-garbha philosophy in Mandala Sutra.
In Mandala Sutra, Huineng successed the tathāgata-garbha philosophy such as, "sentient beings possess Buddha-nature", "suchness is universally the same", "all the forms of existence are produced by tathāgata-garbha", "tathāgata-garbha known as alayavijnana", "tathāgata-garbha is the cause for both good and evil", "self-nature is intrinsically pure", etc.
Huineng emphasized the perceive of self-nature and set up the doctrine as no-thought as the guiding principle, no-mark as the essence, and non-dwelling as the foundation basing on the substance and function of self-nature. He gave new explanation to merit, Western Buddha Land, meditation, formless repentance, four great vows, three refuges, threefold body of Buddha, discipline, concentration and wisdom.
Huineng also advocated self-awakening, self-relief, and self-deliver without relying on Buddha's vows. By taking the pure self-nature, perceiving the pure self-nature, practicing oneself with the pure self-nature, he set up the method of sudden enlightment.
Sentient beings possess Buddha-nature which is the factor to the Buddha Way. Suchness is universally the same. These inferred the concepts that the mind is Buddha and sentient beings are originally Buddha. He explained the substance and function of Buddha-nature based on the emptiness of nature. The substance is empty and can encompass dharma; the function is free from attachment. If one sitting motionlessly and eliminating deluded thoughts, he would be no difference from being an inanimate object and without Buddha-nature.
In conclusion, Mandala Sutra successed the philosophy of tathāgata- garbha and extended explanations to dogma and set up doctrines based on the substance and function of tathāgata-garbha.
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TSENG, CHIN-CHEN, and 曾琴珍. "Lao Tzu's " moral sutra" and life-preserving concept." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/bf7r78.
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碩士<br>明道大學<br>中國文學學系(碩士班)<br>107<br>Summary
Taoism is an important ideological school among the Chinese philosophers. The thought began in the late Spring and Autumn Period, and the representative works are the 5,000-word Tao Te Ching. The mystery of the avenue is deep and deep, and the sense of the world is wonderful. Super-existing and exclusive, arrogant and not bad, innately not seeing the beginning, the day after tomorrow does not see the end. The Tao is derived from the heart, and the Tao Te Ching is confirmed
The philosophy of Laozi's Tao Te Ching's concept of health care, although not expressed in social norms, has had an impact on the contribution of life for thousands of years, and it has become a philosophical philosophy. There is a way of life that is "inaction" and "does nothing". Asking for it can solve the hardships of life and settle down the suffering life.
"Tao" is the core foundation of Laozi's philosophy. It advocates the ancient theory, and turns from a disorderly and uneasy life to a quiet and silent way, revealing its practicability and attitude towards the world. The more progress human civilization progresses, the farther it is from the nature of the Tao. Laozi believes that "Tao" is the universe's ontology and the root of all things. Therefore, Laozi's "Taojing" cloud: "Daoshengyi, one lifetwo, two births three, three generations of everything." To present Laozi's "Taojing" five thousand words Said that it contains the philosophy of life and health. The meaning and value of falling in the real experience.
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Hsueh, Pei-Shan, and 薛佩姍. "The Creation of Visual Design of Heart Sutra." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/78885308778407994542.
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碩士<br>國立雲林科技大學<br>視覺傳達設計系碩士班<br>102<br>The constant chaos in the society comes from the human heart. The humans can do good and bad. As the heart is able to be purified, the chaos can be appeased. The primary concern is the problem of heart; the standard of our happiness and pain come from the true heart. Hence, the Heart Sutra can help people to retrieve the tranquil heart. As the Skandha (the aggregate) suggests, it reminds us to reconsider any distinction of heart on the one hand, and it explains all principles of the mundane world that comes from the true heart on the other hand. Hence, the work thesis aims at exploring the core concept of the Heart Sutra, the void, in order to generate the thought of “without me” and expand to address the current social chaos, the right of marriage equality. From the design to the visual communication, the work thesis enables the public can observe the phenomenon of the homosexual and marriage equality.
The content of the thesis begins from the perspective of religion in order to organize both pros and cons contents of the marriage equality. Then, the concept of “without me” in the Heart Sutra will serve as the main core of the thesis. There are four steps in the thesis: first, a comprehensive survey will be done to organize and understand the relevant information on design. Second, the conceptual and creative experiments will be done in accordance with the objectives of the thesis. Third, through the results of the conceptual experiments, the adjustment and reflection will be done on the problems discovered. Fourth, the concept of “without me” will be used in the issues of marriage equality, and offers a basis for the visual design from the issues raised.
The theme of the work thesis is “To Love Is without Obstacle,” which indicates that the love without me will emphatically help resolve the opposition and antagonism between the cons and pros of the marriage equalities parties. The opinions raised by both pros and cons parties will be extended to offer a framework that probes into the support bill embraced by the homosexual marriage equality activists, the anti-bill embraced by the heterosexual marriage activist, and neutral thinking embraced by the concept of “without me.” The series works are made of the technique of ink wash and then combined with the digital design. Hence, the technique can be properly used to convey the abstract ideas and situation of the Heart Sutra. The materials obtained from the experiments have their own originality and singularity, thereby used as the main materials of the thesis. The sum is the fourteenth pieces of artworks and a piece of animation. Through exhibition, the thesis wishes to have echoes with the spectators.
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Lin, Hsiu Yu, and 林秀砡. "Medical Concept Analysis Of The Medicine Buddha Sutra." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/18395259859787745272.
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碩士<br>華梵大學<br>東方人文思想研究所<br>101<br>In The Medicine Buddha Sutra scriptures,Medicion Buddha said that there are three names: First "Medicion Buddha glass light Tathagata the Honganji merit Sutra, " "Twelve God Raoyi Complex willing mantra, " "unplug all karma. " The Buddhist community is often referred to as " The Medicine Buddha Sutra"Buddhas, Bodhisattvas Jieyou unplug the karma of living beings and saving all sentient beings willing to force so desire, and achievements of Buddha and Bodhisattva merit order bits. Medicine Buddha according to their twelve vows therefore, physiological and psychological relief of sentient beings, according to the needs of all living and meet and achievements, such as the Medicine Buddha merit of the Compassionate merit "the law medicine" - Dharma rescue people and superhuman - .
Save the world's based on " The Medicine Buddha Sutra " by the spirit of Mahayana Buddhism Rescued beings' consciousness "formed practice the holy life person's save the world's and rescued beings end belief, the objective conditions of their earthly existence, spurred in empathy achievement " The Medicine Buddha Sutra " said" twelve vows "," The Medicine Buddha Sutra " is WTO accession serve our community spirit.
Achievement of in the word and merits of Dharmadhatu is Buddhism with, the spirit of achievement and interests all the people like himself which Mahayana Buddhism " The Medicine Buddha Sutra " conveyed. Expression of the spirit of WTO accession relief sentient beings many different categories the modern Buddhism medical activities " The Medicine Buddha Sutra " spirit of the show is new as, and medical concept of religion.
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Huang, Shou-zheng, and 黃守正. "Studies of The Lankavatara Sutra annotation during Ming Dynasty." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/w3m892.
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Shih), Kuan-Chen Chen (Chien-Yuan, та 陳冠甄（釋堅元）. "Ａ Comparative Study of Two Kinds of “Ksitigarbha-sutra”". Thesis, 2013. http://ndltd.ncl.edu.tw/handle/hwhak6.
Full textAbstract:
碩士<br>華梵大學<br>東方人文思想研究所<br>101<br>Abstract
According to the research of the Japanese scholar Yabuki Keiki, it was found that the “kSitigarbha (Earth Store) Faith” originated in the (Prthivi) in the "Rig Veda" in India, that is, "Earth anthropomorphic" godhead, which is also the Earth God (held to God) in the esoteric tradition, which later developed to be the integration of the two, the Earth God and the “kSitigarbha - Earth Store” faith. It is because this symbolises that it does not separate from the virtues of the “Earth”. This development process of its origin will be discussed in detail in this thesis. However, the origin of “Earth Store - kSitigarbha” faith in China started from the Six Dynasties period, but it really gained momentum in the Sui and Tang Dynasties, the process will also be discussed below. The "Shilun Sutra" is the earliest Scriptural basis of the “Earth Store - kSitigarbha” faith. The Sanskrit scripture has long lost, the old and new versions of existing Chinese translations are different, the older version is called "Dafangguang Shilun Jing " (kSitigarbha-sUtra), which was translated in Northern Liang period (A.D.397-A.D.439) the translator is unknown, there are eight volumes with fifteen fascicles; in addition, the new translation of the Venerable master Xuanzang from the Tang Dynasty (A.D.602-A.D.664) in the second year of Reign of YongWei (A.D.651) was re-translated and renamed "Dasheng Daji Dizang Shilun Jing" (Mahayana Daza-cakra-kSiti-garbha -sUtra), a total of ten volumes of eight full text fascicles.
It was emphasised in the “ShiLun Jing”, that “This is teachings of the degenerative period” and it is the vow of the “Earth Store - KSitigarbha” Bodhisattva that he will teach and liberate the sentient beings from all the six realms in the “Evil Time of Five Turbidities” until the birth of the Maitreya Buddha, this period is called "Dharma Ending Age", it also means that it is the “Bodhisattva’s era”.
From the beginning of " the Northern and Southern Periods", the concept of the “the degenerative age” have been strongly advocated by senior monks, such as the Venerable Master Huisi from the North Qi Period (A.D.515-A.D.577) in <Establishment of the vows>, the first to propose the triple contemplation of the three times - Right Dharma time, Manifestation Dharma time, the Dharma Ending time, coupled with Emperor Taiwu from the Northern Wei Dynasty (A.D.446) and the Reign of Jiande three years (A.D.574) in the North Zhou Period, twice encountered the impact of the difficulty of the destruction of Buddhism, the concept of the Dharma Ending Age was widely spread, and the interpretation of "Shilun Jing" not only allows The KSitigarbha Bodhisattva to affirm his liberating role of the degenerate salvation, but gradually developed into an object of the general belief of the common people. This thesis will discuss the impact of the interpretation of the "Shilun Jing " on the faith of “KSitigarbha” in China.
With the author’s study on "Shilun Jing", besides discovering the order of the fascicles is different in the two versions, in addition to the number of volumes in the different versions, the translation and interpretation in the long text and mantras, the wording, the numerals are also all different. Moreover, there are also differences in the description of the verses of the statements, and so the image of the incarnations vary, therefore, the translations from both the old and the new version of "Shilun Jing" are compared to investigate and explore whether the verses exist in the "Old versions, but not in the new translation; or exist in the new translation, and not the old translation" and try to explain these differences.
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Huang, Bor-Cheng, and 黃柏誠. "A Study on the Sunyata of Prajnaparamita-hrdaya-sutra." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/j97vs2.
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碩士<br>華梵大學<br>東方人文思想研究所<br>103<br>In Prajnaparamita-hrdaya-sutra, there are in total two hundred and sixty Chinese characters, which is the concentrated of Maha Prajnaparamita sutra of six hundred volumes. Therefore, one may not only master six hundred volumes of Maha Prajnaparamita sutra but also fully appreciate and practice the six pāramitā as long as he becomes completely aware of the righteous meaning of “emptiness (śunyata)” in Prajnaparamita-hrdaya-sutra. One who practices the way of bodhisattva keeps in mind the idea of “emptiness of human beings”, “emptiness of dharma(beings)”, “emptiness of the world”, “emptiness of nirvna” and the type of his behavior outside in this world must be “not tired of life and death”, “not pleased with nirvana”.
The present thesis firstly confirms that the times of rising of the Prajnaparamita-hrdaya-sutra, even Maha Prajnaparamita sutra and other concerned scriptures of the systems of prajna and that they are attributed to the system of emptiness (śunyata). Then it points out the theory of the system of emptiness and then discloses the truth of emptiness (śunyata) as it is, the reality of whole universe, the ultimate emptiness as the highest principle of Buddhism. Furthermore, it reveals the essence, function and value of wisdom (prajna) emptiness (śunyata).
To study emptiness(śunyata), we should cut in from dependent origination. Samyuktāgama(Pali Samyutta-nikāya) Vol.12 says: “It is very deep, what we call dependent origination, it is much deeper to realize.” Only the very deep wisdom (prajna) could realize the very deep dependent origination. The dependent origination discloses the contents of non-birth and nirvana. The dependent origination emptiness sets up all things (dharma) with non-resident (non-self, asvabhva). The dependent origination emptiness forms the reincarnation (karma) and also is the key of relief (moksa). The present thesis also explains the misunderstandings of the righteous meaning of emptiness in Prajnaparamita-hrdaya-sutra, including: 1. The six sects and seven factions in Wei and Jin Dynasties misunderstand the righteous meaning of emptiness. 2. Seng Zhao’s Theory of Unreality as Emptiness breaks the misunderstandings of the righteous meaning of emptiness from the six sects and seven factions. 3. The late inferior comers of three schools of Mahayana Buddhism misunderstand the righteous meaning of emptiness. 4. Being afraid of the emptiness is because of the misunderstanding of the meaning of emptiness as void. It also denotes the problems, causes and actual examples of the explanatory on the righteous meaning of emptiness in Prajnaparamita-hrdaya-sutra.
In conclusion, firstly it summarizes all the problems of the present thesis, explaining that the translation of Buddhism scriptures began from the late years of Western Han dynasty in China. But, it was by Seng Zhao in Wei and Jin dynasties that the righteous meaning of emptiness (śunyata) was really forwarded out. Before then, in China the meaning of scriptures of Buddhism was interpreted with the thoughts of Taoism or heretics. In the beginning of the spreading of Buddhism to the East, the intellectual often accepted it as similar to the thoughts of Lao Zi and Zhuangzi. Up to Wei and Jin dynasties (century 3~4), they even explained the meaning of emptiness (śunyata) with the thoughts of Lao Zi and Zhuangzi. This style of transition period was called Geyi Buddhism. Then, after the period of Seng Zhao, the Chinese Buddhism should have mastered the meaning of emptiness (śunyata) correctly. However, it was not so.
In the direction and suggestion on the follow-up study, it especially cites: 1. One should not stand in a faction’s position or opinion to do his research. 2. One should develop the spirit of “follow the world without dispute” as said in Sayuktāgama to utilize the world so that we may transcend the world through the world and guide sentient beings in the world through the transcending the world. Therefore, the Master Taishiu says: “Admire the Buddha only, complete the moral integrity; become the Buddha only after having completed the moral integrity, this is called real truth (real life).” Becoming the Buddha is the ultimate completion of the moral integrity. The Master Taishiu so clearly expressed the true meaning in Buddhism. The Master Yinshun also says the correct view of Buddha: “All the Buddhas are from the world, not from the Heaven.” 3. One should correctly and reasonably set up being (bhava) --- all actual thought and deed. The Master Yinshun says: “The one who studies emptiness (śunyata) ignores being (bhava) while the one who studies being (bhave) could not explain the real meaning of emptiness (śunyata) perfectly. Hence the Buddhsim could not be developed and spread soundly, and submerged its function of enlightenment for the world.” The emptiness (śunyata) is the truth of all things (dharma). Is the dependent origination not the truth of all things as well? So it is indeed the course for those who study the real meaning of emptiness (śunyata) to strive.
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Lee, Ming-Shu, and 李明書. "Philosophy of Gender Seen from the Buddhist Sutra Perspective." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/cv5pkz.
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博士<br>國立臺灣大學<br>哲學研究所<br>105<br>In this paper I explore the construction of gender and the role it plays over the course of a lifetime from the expansive perspective afforded by the Buddhist world view and the bodhisattva path of liberation. I also apply this perspective to the search for solutions for the suffering and controversies relating to gender issues.
As for methodology, rather than adopting the usual approaches of feminism, history, vinaya studies, or textual criticism, my overall approach is that of philosophy. With an emphasis on defining and elucidating key concepts, I investigate the origins and background of a wide range of gender issues by applying the philosophical approach of inquiry, description, introspection, and evaluation. In addition to discussion on the theoretical level, I also investigate these issues from the perspective of Buddhist practice.
In Chapter 1, the Introduction, I present the subject, research background and methodology, related literature, key concepts, and anticipated results. In Chapter 2, titled “A Review of the Research on Buddhism and Gender,” the recent studies on this topic are divided into such areas as vinaya studies, history, feminism, and textual studies. I summarize the results of each study, including how it relates to my own research. In Chapter 3, titled “The Form and Content of the World View of the Bodhisattva Path,” I explore gender issues in light of related Buddhist scriptures, as well as the role of gender in the Buddhist world view. In Chapter 4, titled “Solving Gender Issues from the Perspective of Buddhist Practice,” I consider how the perspective of Buddhism as a path of spiritual liberation might contribute to the alleviation of the suffering and tribulation related to gender issues. In Chapter 5, titled “The Bodhisattva Path as a Solution to Gender Issues, and Gender Issues as an Approach to the Path,” I examine the origins of gender issues and their possible solutions in light of the bodhisattva path. I also consider how gender issues themselves can be understood in such a way that they become a support to the practice, rather than a hindrance. In Chapter 6, titled “LGBTQ Issues from the Perspective of the Buddhist Scriptures,” I investigate how the Buddhist perspective and practice can help in resolving identity issues in the LGBTQ (lesbian, gay, bisexual, transgender, queer) community, as well as the problem of social stigmatization. In Chapter 7, titled “Conclusions and Prospects,” I summarize the results and consider directions for future research.
In this paper I present and interpret various Buddhist scriptures which illustrate the Buddhist views on gender, yet such views are necessarily limited in terms of time and space. To render these scriptural passages more applicable to contemporary society, I use the perspective of Buddhist philosophy to interpret them and highlight their underlying import, thereby creating a space in which the Buddhist understanding of gender can be brought into dialogue with such fields of modern inquiry as history, sociology, and philosophy.
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(Lily), Tay Lee Li, and 鄭麗莉. "A Study of Dharani based on the Lankavatara Sutra." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/48192387876711596653.
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碩士<br>佛光大學<br>佛教學系<br>99<br>This paper examines the relationship between the teachings of the Laṅkāvatāra Sūtra (Léngqiéjīng 楞伽經) and the dhāraṇī contained within it. This paper also attempts to analyze the roles and the meaning of dhāraṇī in the Laṅkāvatāra Sūtra.
The Laṅkāvatāra Sūtra was a crucial sutra particularly in early Chan Buddhism. One of the main notions that emerged in the sutra is the concept of “mind” (xīn 心), which became a central idea in early Chan Buddhism.
Generally, the Laṅkāvatāra Sūtra explicates the concept of the five dharmas, three svabhāva (self-nature), eight vijñāna (consciousness) and twofold of non-ātman (Egolessness), which lead to self-realisation through wisdom but not through the reciting of dhāraṇī. The chanting of dhāraṇī is not generally thought to be the core practice promoted in the Laṅkāvatāra Sūtra, however, one Sanskrit version and the later Chinese versions of the Laṅkāvatāra Sūtra have appended chapter on dhāraṇī. According to the Laṅkāvatāra Sūtra, if self-realisation were not involving the practice of dhāraṇī, why is there a chapter of dhāraṇī included in the sutra?
This paper aims to explore the roles dhāraṇī play in this crucial text, and to fill a gap in the studies of the Laṅkāvatāra Sūtra and of dhāraṇī that has been by in large neglected in the academic writing.
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Shi, RongXing, and 釋融星. "Discussion the “karma” in the sutra of three kstigarbha." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/22824387268778945152.
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碩士<br>法鼓佛教學院<br>佛教學系<br>102<br>In this thesis, we are to report the results of our study that was on the karma referred to in Three Sutra of Kstigarbha. As described in Three Sutra of Kstigarbha, one cannot interpret the karma without the cause and effect rule of condition. Each karma forms by its own cause, condition, effects, and retribution regardless of what kind it belongs to. Karma begins with a tiny one, and then grows bigger by way of accumulation. This explains why it is important to learn the karma. In addition, to learn wisdom from master Buddhists can bring living beings out of the Darkness into the Light.
There are 8 chapters in this thesis. They are shown as follows: I, introduction; 2, preach and Buddhist texts translation of Three Sutra of Kstigarbha; 3,4,5, the interpretation of the karma in Ten Lun Sutra of Ksitigarbha, Occupy Examine of Sutra, Ksitigarbha Sutra. We start for our interpretation of the karma present in Three Sutra of Kstigarbha at this chapter; 6, we interpret the similarities and dissimilarities; 7, we discuss whether Ksitigarbha’s fundamental vows are able to deliver and liberate living beings from Avici sins or not; 8, conclusion.
In this thesis, we interpret how karma grows bigger. To accomplish it, ethical conduct, mental discipline, and wisdom are used a great lot. Accordance to Three Sutra of Kstigarbha, how a master interprets depends upon learners, rhizo-sphere and the place where he is making an interpretation.
We conclude that Ksitigarbha’s fundamental vows are able to deliver and liberate living beings from Avici sin, and Ksitigarbha’s merit of retribution is sure to benefit and comfort living beings and to remove their karma hindrance. It must be emphasized that whether living beings gain the advantages or not depends upon their faith in the Three Jewels and their refuge in Three Jewels, Ksitigarbha Bodhisattva, and Mahayana Sutra. Those living beings in faith and refuge should live without suffering and delusion. What retribution living beings gain depends upon what choice they made.
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Yeh, Suchi, та 葉素姬. "A Study of Pañcākārābhisaṃbodhi in the Tattva-samgraha-Sutra". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/38325400677783355016.
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碩士<br>輔仁大學<br>宗教學系<br>100<br>For all Buddhists, the ultimate objective in practicing Buddhism is to become a Buddha. In order to help all sentient beings achieving this objective, the Buddha preached a variety of different ways to obtain liberation depending on the occasions.
As a result, there are the so-called ”eighty-four thousand dharma gates.” The methods in practicing Buddhism are of a wide spectrum and the principles and theories are profound. For example, the doctrines of Mādhyamaka and Yogācāra schools reveal insights in the personal qualities of life and wonderful descriptions on the reality in the dharmadhātu. Through the collective efforts of genius masters who transcribed and commented sutras over a long period of time, the Tripitaka was gradually
canonized .
Pañcākārābhisaṃbodhi emerged as a way of practice during the period of Esoteric Buddhism. It is in the Tattva-samgraha-Sūtra/ Vajra-sekhara-sūtra which inherited the thoughts of Mahayana Buddhism such as the aṣṭādaśa in the Mahāprajñāpāramitā-sūtra, mutual connectedness of the dharmadhātu in the
Buddhâvataṃsake Mahā-vaipulya-sūtra, the idea of thirty-six uddha-gunas in the Laṅkāvatāra-sūtra，and self-observation in Dasheng bensheng xindi guangjing 《大乘本生心地觀經》. In addition, it is the major source of influence on the tantras emerged in the later period. Even though Pañcākārābhisaṃbodhi employs five progressive practices as the passage to becoming a Buddha, it in fact refers to many
doctrines in Buddhism, such as the Agama, Mādhyamika, Conscious-only, and thatāgatagarbha. The resulting vajramandala is the embodiment of virtues in which Buddha manifested to teach and transform sentient beings. Therefore, what has been transmitted by the Pañcākārābhisaṃbodhi is not inclusive of the tantric teaching, but also includes Mahayana Buddhism.
There are many researches on Buddhist meditation in conjunction with neuroscience in this century. Even though many modest scholars considered the research in the beginning stage, and there are many aspects await improvements, further exploration and findings can be expected.
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Wang, Szu-wen, and 王思文. "The Secret of Hamlet:The Diamond Sutra and Hamlet’s Problems." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/63245478115906519526.
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博士<br>國立彰化師範大學<br>英語學系<br>99<br>ABSTRACT
This dissertation is an attempt to interpret one of William Shakespeare’s greatest tragedies, Hamlet, in terms of spirits of Taoism, Zen, and Diamond Sutra, which are full of wisdom, humanity, namelessness, non-discrimination, non-attachment, non-self, non-duality, and emptiness. Clearly, Chapter One of Tao Te Ching indicates that “the nameless is the origin of heaven and earth; while naming is the origin of the myriad things,” and suggests that we should be “always desire-less with emptiness, and we’ll see the mystery.” Accordingly, the main purpose of this dissertation is to explore Hamlet’s problems and the mystery of Hamlet on the basis of ancient Oriental wisdoms of Taoism, Zen, and Diamond Sutra — namelessness and emptiness.
This dissertation consists of six chapters. Chapter one is an analysis of traditional approaches to Hamlet criticisms and a survey of Hamlet’s problems. Chapter Two is an attempt to deconstruct problems and duality in Hamlet, inclusive of Hamlet’s antithesis, purgatory, desire, delay, and problems as well as the problematic text. In Chapter Three, Lao Tzu’s Tao Te Ching and Zhuangzi’s Relativism will be used to analyze Hamlet’s problems and main characters in Hamlet. Chapter Four is an attempt to associate Zen Satori with Hamlet’s development of mental processes. Subjects and spirits in both Diamond Sutra and Hamlet will be explored as well. Then, Hamlet’s most noted seven soliloquies are analyzed to indicate Hamlet’s development of mental processes. Chapter Five is an illustration of being a Diamond Cutter to illuminate Hamlet’s problems. Chapter Six wraps up the Sphinx-like Hamlet’s problems and explores the secret of Hamlet. This chapter concludes that the Oriental wisdoms of Taoism, Zen, and Diamond Sutra can open the door to our all marveling at the secret of Hamlet and Hamlet’s problems, which imply Shakespeare’s testament to our real life. The complicated mystery of Hamlet’s unfulfilled heart makes Hamlet a masterpiece with unlimited possibilities forever.
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Lin, Hung-Jiun, and 林虹均. "A Study on the Dual Reward of Adornment in“ Amitayur –Dhyana- Sutra ”A Study on the Dual Reward of Adornment in“ Amitayur –Dhyana- Sutra ”A Study on the Dual Reward of Adornment in “ Amitayur –Dhyana- Sutra ”." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/62208864299379166617.
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CHEN, FENG-ER, and 陳鳳娥. "A Comparative Study about the Conception of Virtue-Happiness between Buddha Speaks the Life and Repaying Sutra and The Diamond of Perfect Wisdom Sutra." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/8txwvj.
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碩士<br>華梵大學<br>哲學系碩士班<br>107<br>The Korean film Along with the Gods: The Two Worlds starts with the prelude as The Life and Repaying Sutra that unfolds the story as the protagonist accepts the trial from the hell of Hades, sending the message of ‘Reward for Good Man’ with the notion of ‘Consistency of Virtue and Happiness’. Nevertheless, after the film has triggered significant feedbacks from many viewers, it has, then, initiated the doubt if The Life and Repaying Sutra is Buddhist or not. As such, the author has based on The Diamond of Perfect Wisdom Sutra of Chinese Buddhism as an example as he attempts to compare the similarities and differences regarding the concepts of virtue and happiness in these two classics.
First, this paper has categorized and re-organized the origin and connotation of the two words ‘virtue’ and ‘happiness’ from related literatures of philosophy; afterwards, it has reviewed diverse opinions on the relationship between virtue and happiness by different philosophers. Afterwards, it analyzes good deeds, Buddhist practices, merit and punya from The Life and Repaying Sutra and The Diamond of Perfect Wisdom Sutra. As a recapitulation, The Life and Repaying Sutra emphasizes paying by burning bills for the Life as well as Repaying, so that one can absolve reparation by watching the abbot chanting The Life and Repaying Sutra and then obtain rewards of blessing rewards, a demonstration with the concept of sasrava merit for ‘Karma-reward’ in this life. The Diamond of Perfect Wisdom Sutra teaches all beings for achieving the highest ideal of Nirvana (disambiguation) as one expresses Bodhicitta, does all Buddha, and practices self-cherishing and altruism, hence ‘Not Caged by The Heart’. The author calls ‘Six perfections’ as the concept of non-sasrava merit. When the author clarifies the core concepts of the relationship between virtue and happiness, he would analyze and correlate the two concepts as virtue and happiness in chapter five.
Finally, the author has discovered the conception of virtue-happiness among these two sutras is more different than their commonality. Their commonalities can be found in two areas: both are justified in terms of the theory of causality, and mention about the abbot practicing the scriptures, while the rewards of their virtue-happiness are found with difference as The Diamond of Perfect Wisdom Sutra pays more attention to ‘the function of citta’ and the practice of offering evidence; on the other hand, The Life and Repaying Sutra pursues blessings from present virtue-happiness and reincarnation. In addition, The Diamond of Perfect Wisdom Sutra is not obsessed with the virtue-happiness of the present world, wholly freed from the entanglement of virtue-happiness.
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Tzeng, Suh-Lian, and 曾素連. "The Study of the Pratice Theory in the Lankavatara-Sutra." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/10860173839670352674.
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碩士<br>華梵大學<br>哲學系碩士班<br>96<br>Surangama Sutra has its foremost position in Buddhists’ world, known as “The only channel to survive the ending age” and “Key to Zen” and is exceptionally comprehensive, magnificent and all inclusive in its content. It is truly an essential systematic insightful bible of Buddhism and has long been widely honored and appreciated by all Buddhists.
“Surangama Sutra” instructs people how to follow disciplines for relief from birth and death cycle, how to make use of our physical body and mind to learn disciplines; it defines our true mind, esp. with “break superficial perception and hone up true mind” it leads people to escape from suffering. It is the key for leaving Samsara – transmigration.
This “Real Wisdom: is what said as “citta-parisuddhi” of great Buddha, and is born with us and never short. The only problem is that we are not aware and thus cannot reach it even with efforts. The key is to clearly realize how to follow disciplines, then we can prevent from suffering Samsara. To recover our pure nature we must start from three discipline meditation wisdom: Precepts, Dyana, Prajna Paramita. Once you follow precepts, the rest two start, and this is one of the cores of Surangama Sutra, the four fundamental precepts. With these four precepts you will not misled by external situations, with self-discipline and helping others you have character, you can than pursue Surangama Sutra and achieve a status in Buddhism world.
This research aims at studying Surangama Sutra through performing mercy moralities for the purpose of becoming a person of decency and a well-disciplined Buddhist. This research starts from literature review on the content of Surangama Sutra and former researchers’ accomplishments and results. Keeping disciplines is crucial for survival and what lies behind those disciplines is the striving for finding the meaning of life. Why Ananda was confused – to know this you must realize 50 evils in hell, identifying what is right what is wrong tells difference between heaven and hells. During performing disciplines you must not persist on radical sides except the mainstream. It is a must to clearly understand all Tathagatagarbha taught in Buddhism. Only in such manners you will realize nature is empty and
This study concludes that Surangama Sutra is a warning for importance of moralities in practice among all people, only leading good conduct and benevolence a person can escape the destiny of cycles of 6 exiting states and become Buddha. Besides, the writer wishs a further study on the Surangama Sutra can be worked out together with the interested researchers.
Keywords:
The Surangama Sutra, eliminating illusion, displaying reality, bodhicitta, motokiyo, Tathagatagarbha,four fundamental precepts
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Liu, Feng-Ting, and 劉鳳庭. "An Analysis of Thought of Health of Patanjali’s Yoga Sutra." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/39084813170949142316.
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碩士<br>華梵大學<br>哲學系碩士班<br>99<br>An Analysis of Thought of Health of Patanjali’s Yoga Sutra
Abstract
What is yoga? What is the meaning of yoga? Is that asana practice and good health all? The original culture of the East, how is the product of Western it? "Yoga" is a yoke, drive immediately to a cow, tied up, access to supernatural power , and other internal-related meaning. Later , the term yoga practice methods with a special significance. With yoga as a spiritual practice and increasingly developed, and later it has a combination of normalization, unity, meditation , and spiritual implications of reunification, that is, the supremacy of individual consciousness and awareness of one, and no longer maintain their individual existence . Such integration into one realm that is yoga. Simply put, yoga is the connection of physical, mental and spiritual, physical and spiritual combined.
This article from the "Yoga Sutra" and the 196 verses of the profound meaning of yoga to explore eight exercises, yoga, Ashtanga yoga exercises is the core of practitioners approach is to practice the steps. Yoga asana practice mainly by exercises, breathing and meditation of three parts, Shu by active, in order to achieve the balance of the body and restore the body's ability to heal. With the balance of yin and yang yoga, qi and blood, dredge meridians function, so that the spirit of the human body strong, the body of the respiratory, digestive, circulatory, nervous and endocrine system function have good promotion effect. Yoga exercises focus on the human body, mind, and spirit of the high degree of harmony after the yoga asana people feel relaxed, pleasant, quiet, good stretch to the muscles, but also can eliminate fatigue, metabolism of the body out of harmful substances, and wake up more more potential energy, so that the body relaxed and energetic. Yoga for body, mind, system integration and optimization of function, as a self-fulfilling exercise system, so that the body organs and systems to achieve coherence.
Yoga is one in body, mind, and spirit-based experimental science Conditioning, Yoga from its own body experience, our body is the temple, through the asanas and breathing control training, and then become aware of the inner me, so I . Yoga could be described is the body, mind and spirit one specific practice of philosophy, through the body, mind, and spirit in the practical training inside and outside, and finally make people free access to the spirit, all truth-oriented. Repair conducted through yoga Yoga Conditioning the Bank's steady growth in volume of Virtue power, naturally toward the spiritual goal, this time oriented beliefs become a source of force to achieve goals. The ultimate goal of yoga is "the origin of the individual consciousness into the universe", referring to the individual's awareness of body and mind through exercise, gradually increase the potential of life, extended life of the field, and finally into the consciousness of the universe, combined into one. Sit only in the most profound contemplation and meditation of the state, being obtained directly from within their own intuition, to body, mind, and spirit one of the state.
Keywords: Yoga, Yoga Sutra, Health, Patanjali
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Wang, Ching-tai, and 王菁黛. "The Study of The Literary Characteristics of The Lotus Sutra." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/98254583233643722223.
Full textAbstract:
碩士<br>國立臺南大學<br>國語文學系碩士班<br>100<br>ABSTRACT
The aim of this study is to explore and elucidate the thematic implication and the literary beauty of The Lotus Sutra from the literary aspects such as those theories of the narratology, drama, and novel in hopes of gaining the true understanding and further comprehension of the One Vehicle’s teaching (Ekayana teaching) and the central essence of the Lotus Sutra.
This thesis is divided into six chapters.
The first chapter is the introduction which not only illustrates the motivation, purpose, research method, and literature review related to this study but also provides proof to the literary value of the Chinese translated scriptures of this sutra; it further explains the consideration to take Kumarajiva’s translation as the model studied in this thesis.
The second chapter discusses the origin of the Lotus Sutra by means of the explanation of the title, its formation and historical background. In particular, a number of relevant Sanskrit original copies, Chinese translated scriptures, and several explanatory notes and commentaries are further used and analyzed in this chapter as reference to clarify the prototype and translation process of the original scripture.
The third chapter looks further into the structure of the content of the Lotus Sutra, the twelve kinds of genre of Buddhist scriptures, and the prominent themes put forth the philosophies of One Vehicle approach to Buddhism, the Ultimate Reality, the Stupa Worship, the Pustaka Promotion, the four Comfortable Conducts, the Announcement of the Future Destiny, the Bodhisattva Path, the Buddha-Kaya thought, the Four Siddhantas, and the subtle effects of Zen Meditation.
The fourth chapter employs the methodology of the narratology to explore the literary forms shown in the Lotus Sutra from the perspectives of the narrative viewpoints, characterization, plot layout and setting arrangements within the scripture.
The fifth chapter uses the narrative discourses in the Lotus Sutra to elaborate the literary characteristics conveyed in the scripture, including the ways of the expression of the narratives, the application of rhetoric, and the semantic analysis of various parables demonstrated.
The sixth chapter is the conclusion. The content, the literary achievement and the significant impact of the Lotus Sutra upon the next generations are further analyzed and summarized.
To sum up, not only has The Lotus Sutra significantly affected the way of Buddhist practice and retrospection, but it also has brought about a new perspective and turning point in terms of Buddhist dogma.
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Cheng, Kan Chin, and 甘錦城. "Lotus 3-Metaphor — Fine Strokes Sad-dharma Pundarika Sutra Creation." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/15364645787667516407.
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Chao, Mei-Hsuan, and 趙梅軒. "Research into doctrine and literary character in the KaruNApuNDarIka-sUtra." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/72785850812306184903.
Full textAbstract:
碩士<br>華梵大學<br>東方人文思想研究所<br>95<br>ABTRACT
The topic of the thesis is the research into doctrine and literary character in the KaruNApuNDarIka-sUtra. The idea of this research approach is to use doctrine and literary as two directions, to deeply study the KaruNApuNDarIka-sUtra.
Based on the research,the conclusion of the studies is stated as follows:
From the side of doctrine : The dharmacakra-pravartana of the KaruNApuNDarIka-sUtra is not limited to darma-giving; besides,its important goal is to lineage.The dhAraNI is not only the skill of memory, but also the summary of Buddhism ; and vital method for Buddha to rotate the dharmacakra .The meaning of ” dharmacakra-pravartana” and”dhAraNI”in the KaruNApuNDarIka-sUtra, the meanings are broaden and deepened.
The KaruNApuNDarIka-sUtra elaborates on both pure buddhalands and impure buddhalands. According to the contents of scripture, it explores the environment , the living beings and teaching methods on pure buddhalands and impure buddhalands. With regard to characteristics of living beings, they in the KaruNApuNDarIka-sUtra are bodhisattvas, the major teaching method is naturally mahayana, because the living beings on impure buddhalands have various besetments, three fold vehicles is applied to teach those beings in accordance with their characteristic。
From the side of literary character：First of all, treat the elementary construction of the KaruNApuNDarIka-sUtra. Wakyamuni Buddha once stayed on Mt.GrdhrakUTa in RAjagRha, many bodhisattvas look towards the southern-east direction and clasp their hands together, which leads Ratnavairocana Bodhisattva to raise questions, so another space is introduced– the PadmA Buddhaland；stimulated by the display of scenes of each pure buddhalands, Wantimati Bodhisattva asks Wakyamuni Buddha”What is the reason that you have not taken apure buddhaland? ”, so Buddha’s JAtaka in this space is illustrated, starting from SamudrareNu.Subsequently, probe into the characters of people in KaruNApuNDarIka-sUtras. With SamudrareNu as center, spread out the network of people relationship, including both ethical relation and religious relation.How to categorize the types of people is based on their position and influence level in the KaruNApuNDarIka-sUtra, separate people into major personage and secondary personage.Lastly, through 8 JAtakas of MahAsattvas Budhisattvas, propagate the great compassion on why Wakyamuni Buddha becomes Buddha in this impure buddhalands, and confer the meaning of culture behind the stories.
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Hou, Wen-ti, and 侯文地. "Research into the Buddha''''s Education in the Dirghagama Sutra." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/42405225330847867951.
Full textAbstract:
碩士<br>華梵大學<br>東方人文思想研究所<br>89<br>Research into the Buddha’s Education
in the Dirghagama Sutra
Institute: The thesis is submitted to Graduate Institute of Asian Humanities of the Huafan
University
Graduate date: June 2001 Degree conferred: Master
Student：Wen-ti Hou 侯文地 Advisor：Yao-ming Tsai 蔡耀明
Abstract
This study is focused on the Buddha’s education in the Chinese translation of the Dirghagama Sutra, where the Buddha faced various questions and challenges brought up by his disciples and some contemporaries with different beliefs or social background, who came from each caste, which had different background and aptitudes. In order to propagate his religious messages duly, the Buddha unfolded his multiple teachings in accordance with different situations including the understanding and needs, such as the vehicles of humans, devas and Wravaka and so on, of his disciples or his contemporaries. The Buddha’s education not only offered the learners the ethical regulations to abide by, but also led them to achieve the ultimate salvation. This study contains six chapters, which will be stated briefly as follows.
The first chapter relates to the motive of this study, explains the title of this study, examines the outcomes of the scholarly research, and refers to the intended results of this study.
The second chapter explores the comments the Buddha made on the issues about religious instruction and the views the Buddha expounded. In order to prevent them from going astray, the Buddha taught his disciples how to distinguish the right from the wrong, and also how to transform bad conditions into religious cultivation.
The third chapter makes clear the relationship and the distinction between the teachers and the students within the world of the Buddha’s instruction. With good interaction between the teachers and the students, the quality of education could be greatly improved.
The fourth chapter explores the principles and ethos of the Buddha’s teachings, and enumerates fourteen specific instructing methods in the Buddha’s instruction. According to what the Buddha said, whether he or she came from a family of pedigree or not, any student can reach the highest enlightenment in the end. The Buddha taught anyone according to one’s aptitudes and needs.
The fifth chapter inducts the permeation and the conclusion of the path of practicing the dharma through staying in the secular world (Skrt. loka) and transcending the world (Skrt. Lokottara ; Pali. lokuttara), and the limitations of the Buddha’s education.
The sixth chapter concludes this study. In the Dirghagama Sutra, there is not a distinct border line between loka and lokattara. The different teachings toward different aims, based on each other, merge with each other and improve each other.
Key words : education, Buddha, Buddhism, Agama Sutra, Dirghagama
Sutra, religious instruction
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Tien, Vo Minh, and 武明進. "A Study on “Amitabha Sutra Exegesis” Written by Master Lianchi." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/qgts7s.
Full textAbstract:
碩士<br>國立臺灣師範大學<br>東亞學系<br>101<br>Master Lanchi was one of the four most eminent monks in late Ming Dynasty. He devoutly believed in Amitabha Buddha, aspired to preach the Pure Land and considered the paradise of the West as his country. He was called the eighth patriach of the Ch’an(Zen) school. His influences on mores and thoughts of the Pure Land sect carried on the past and forge ahead till the present.
Master Lanchi’s main method and idea of practice toward the Pure Land were all embodied in his “Amitabha Sutra Exegesis.” It concludes the theory of Huayan school, the conduct of Zen, and the teaching of Tiantai. Amitabha Sutra Exegesis is belonged to not only the immediate teaching but also the complete or perfect teaching of the Huayan and the three studies, meditations, or insights, which are the most general group of Tiantai, combining all into one all-embracing vehicle. Even he mentions the unchanging character of Buddha nature and mind-only Pure Land, however, the first priority must be seek to reborn in the Western Land of Ultimate Bliss with undivided and faithful mind to chant the Buddha’s name.
The thesis is based on “Amitabha Sutra Exegesis” written by Master Lanchi, discussing his concepts toward The Pure Land, the practice and theory of Dharma-door of Buddha-recitation. We can completely understand the value of
Amitabha Sutra manifested by Exegesis written by Master Lanchi.
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Shih, Yu-yun, and 施玉雲. "A Research on the Life Practice of the Diamond Sutra." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/7a37mu.
Full textAbstract:
碩士<br>華梵大學<br>東方人文思想研究所<br>102<br>Abstract
A Research on the Life Practice of the Diamond Sutra
The Diamond Sutra, revealing the Bodhisattva path of Mahayana Buddhism, describes and teaches the highest level of life practice. It also directs the numerous sentient beings to obtain the ultimate liberation by great compassion and wisdom of prajna-paramita.
There are four elements of life practice in the Diamond Sutra, comparing to Hinayana Buddhist：
1. Broaden the mind ground：It is to expand salvation scope from oneself to all sentient beings. The ultimate purpose is to create the pure land owned by all sentiments of ten dharma realms.
2. Pro-activity of mind：Transforming the passive supra-mundane-mind to active mind of saving all sentiments is to develop the Bodhicitta which is expounded in the Diamond Sutra. In this thesis, it is written as a self-awakening stage in the life practice. That is, to develop the bodhi-mind.
3. Salvation tools：A bodhisattva should have several tools to save the sentient beings. What the sentient beings need is prajna or great wisdom. There are three types of prajna, words, contemplation and reality. In this thesis, it is described as a stage of searching for wisdom.
4. Complete practice of salvation：It is tough and difficult to save the sentient beings. However, if there is prajna wisdom as a leader, the six perfections will be complete and successful. The life practice will become easier. In this thesis, it is a stage of putting into practice.
The key success factor of life practice is whether the practitioner can realize the prajna wisdom, especially the truth of Arising-Emptiness. Once this subtle concept can be understood, it is not hard to open the gate of the Diamond Sutra. Furthermore, all the sentient beings can be saved and Buddhahood can be obtained. This is exactly what the Diamond Sutra demonstrates to all of us.
Keywords
Vajra Prajna、Life Practice、 No persistent、 Dual Op Compassion and Wisdom
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Jan, LO-You, and 羅幼然. "The Research of circulating and figure in 《The Lotus Sutra》." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/en53kd.
Full textAbstract:
碩士<br>國立雲林科技大學<br>漢學應用研究所<br>103<br>Abstract
The purpose of following research is to classify the main characters in The Lotus Sutra, to explore the image, role representing, Buddhism practice and achievement. Buddhism world can be examined through compare and contrast The Lotus Sutra with other Buddhist text scripture. From mortal aspects such as personality, living, life, Buddha-nature, the experience of construction in Buddha-world is a trial. Other key points will also focus on spreading and development of coming characters, which are found in religious belief among common people and other Buddhist text scripture.
There are six chapters:
Chapter One: Introduction. Illustrate the motivation, purpose, research method and reference.
Chapter Two: Explore the background, construction and content in The Lotus Sutra. Explain the contribution of Kumarajiva, the translator of The Lotus Sutra.
Chapter Three: Discuss the name, meaning and expansion of Buddha in The Lotus Sutra. Find out the appearance, figure and circumstance while Gautama Buddha initially built humanistic Buddhism.
Chapter Four: Analyze the spreading of characters who are “As Bodhisattva, as Buddha”. Seek the quality and expansion in Buddhism practice of The Four Bodhisattva: Maitreya, Avalokiteśvara, Samantabhadra and Medicine King Bodhisattva. It also explore the implication of benefiting mankind and Buddhism practice among the The Four Bodhisattva.
Chapter Five: Arhat, Four Heavenly Kings, Six-teeth elephant and the demon temptation are research targets, of which include the spreading value, figure, achievement, story. Feel the relation between the public and above roles. Promote the spirit of enlightening people through the inspiration of truth in The Lotus Sutra.
Chapter Six: Conclusion
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Lu, Chia-Ming, and 呂嘉民. "The Thoughts and Practices of Bodhisattva in the Lotus Sutra." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/ybw4fg.
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LAN, WANG JIN, and 王金蘭. "The Application of Abundant Life Sutra in Life and Business." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/58a79f.
Full textAbstract:
碩士<br>逢甲大學<br>商學專業碩士在職學位學程<br>106<br>All sentient beings because of the ignorance of the heart, three poison flaming, so delusion swirling, sorrow and sorrow. That's why we have to learn Buddhism. Buddha is the awakened one, teaching is education, so Buddhism is an enlightened education. Enlightened what? Awareness of the impermanence of the world, the short life, consciousness and cause and effect, Chuching, all good to pursue, awareness feast, MO can keep; consciousness and love impermanence, the twinkling of an eye into the sky, consciousness million Dharma idealism, the three realms only knowledge, consciousness troubles such as guest dust, self does not move, consciousness reincarnation such as Dream, Buddha sex without life and death, enlightened the origin of empty universe reality.
This sutra is the center of Buddha's 49 years of enlightenment to all sentient beings. The Buddha introduced to us the Buddha in the spiritual practice of 48 willing to make all sentient beings into a Buddha, the achievement of the Western Paradise in accordance with the solemn and we are the world's more than the joy of happiness, all kinds of suffering, the two compare ... Teach us to follow the real to accept this "enlightened education", let it into our lives, so as to break all the perseverance, to get out of the confusion of life.
If we can believe that the best way is to help us solve all the suffering, so that we in this lifetime to get happiness and happiness, family happiness, career smooth, social harmony, the country rich and powerful, the world of Datong and even the trouble of three realms is incomparable benefits and favors.
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SU, LI-LI, and 蘇麗理. "Study on the Method of Practice in The Lotus Sutra." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/4nhrza.
Full textAbstract:
碩士<br>國立雲林科技大學<br>漢學應用研究所<br>106<br>ABSTRACT
The Lotus Sutra was one of the most important sutra in Chinese Buddhism. It contained profound philosophy and provide the guidance on the ways of practice to practitioners.
By analyzing from the contents of the Lotus Sutra, the ways of practice may be divided in two. One is such ways derived from the scripture as keeping the percepts, meditation and wisdom. The other is that all the ordinary beings should follow the examples of the bodhisattvas’ practice, for they will all become Buddhas and bodhisattvas in the future.
The Lotus Sutra claims that the true and eternal Buddha in the person of Shakyamuni who appeared on earth was for the salvation of all the ordinary beings.
He tries to tell them that by way of the methods of practice, they can become enlightened.
Since the Lotus Sutra contained the doctrine of the eternal Buddha and universal salvation, and had been the inspiration for Buddhist practice in the past, the aim of this thesis is therefore to explore thoroughly the contents and the ways of practice in the Lotus Sutra in order to achieve Buddhahood by the guidance provided by the sutra.
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CHAO, YUANG-SHIANG, and 趙永祥. "Diamond Sutra Research on Corporate Organizational Management and Steady Growth." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/bsjx25.
Full textAbstract:
碩士<br>南華大學<br>宗教學研究所<br>107<br>In the induction of the interview, I have got the enthusiasm, life philosophy and have read the "Diamond Sutra" for many years. For these three outstanding business owners, they have seen many good results and obtained good management performance in the past very obviously. Furthermore, the author realized that the "Diamond Sutra" can effectively make the company gradually move towards in steady growth and operate very progressively because studying the "Diamond Sutra" for nearly 30 years and have got crucial findings via in-depth interviews with entrepreneurs of three outstanding business leaders.
This study uses the Diamond Sutra as the basic meteorite. The content of the in-depth interview has been executed to these three outstanding business owners. The effects of the Diamond Sutra used on corporate organizational management are very apparently performed. In the fourth chapter, the author discusses the Diamond Sutra how to connect with Corporate Social Responsibility (CSR) practice to execute well. In the fifth chapter, the author discusses the effect of "Diamond Sutra" how to guide and affect enterprises to achieve steady growth. For these three outstanding business owners, they use Diamond Sutra flexibly in organizational management and practical operation, furthermore they understand the meaning and method in execution and prove apparent results and obtained good management performance during the past years.
The author also summarizes in-depth interviews with entrepreneurs of three outstanding business leaders, all of them unanimously mentioned one fact: they have realized that the "Diamond Sutra" emphasizes "there should be no one to live without it." For example, if the dream bubble is like a dew, it should be like a concept. It is more active in social feedback and fulfilling corporate social responsibility. The main purpose of this thesis is to analyze in depth how the essence of the Diamond Sutra will guide enterprises to manage their business from unknown situation in organizational management to steady growth and sustainable development.
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Lai, Yi-ru, and 賴怡如. "The Female thought and influence in Dharmaraksa’s Buddhist sutra translation." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/10459759104906041173.
Full textAbstract:
碩士<br>國立臺南大學<br>國語文學系碩士班<br>99<br>“Buddhist view of women” is usually be subjected today. Mahayana Buddhists believe that "everyone is equal" to enhance the status of women in Buddhism. It has certainly women can understand and practice Buddhism. And according to statistics, Dharmaraksa is the first translation of the Buddhist. Dharmaraksa is a monk and translator in the Jin Dynasty. He rejected the conservative view of women can not become a Buddha,and protecting women as an important object of missionary. So he translated many Buddhist scriptures about women. The women in Sutra are dignified and talented.Their good image and encourage many women believe in Buddhism.