Dissertations / Theses on the topic 'Yogacara'

Thesis (Ph. D.)--University of Missouri-Columbia, 2008.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on June 8, 2009) Vita. Includes bibliographical references.

<p>A ‘religion means Christianity’ equivalence seem to be predominant within the academic publications on religion and film. If a ‘philosophical’ film does not fit within the Christian doctrine, secular philosophies are usually applied to it. This paper tries to do a Buddhist analysis of the film Fight Club (David Fincher, 1999). The Yogacara Buddhist doctrine is used as a base for the thematic analysis, its vocabulary is applied on the narrative progression of the films protagonist. Structure: The paper starts with an introduction on how Buddhism came about through the life story of the Buddha, and then goes deeper into the Buddhist doctrine of thought. It concludes by using Yogacara Buddhist theories and vocabulary in a thematic analysis of the film Fight Club.</p>

This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma. Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified. This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra. In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted. A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論). The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations. Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma.<br>published_or_final_version<br>Buddhist Studies<br>Doctoral<br>Doctor of Philosophy

碩士<br>玄奘大學<br>宗教學系碩士班<br>98<br>This thesis starts with BhAvaviveka’s critique on “dual-manifestation of consciousness” in YogAcAra Buddhism and the difference between the orthodox and new school of YogAcAra Buddhism, in attempt to get a more complete grasp of the concept of manifestation. The development of YogAcAra Buddhism teachings relied largely upon the real evidence on free will through the successful practice of meditation and contemplation. However, the concept of manifestation initially was regarded as the real experience of meditation by the Zen practitioners. The expression of this concept is “non-existent but visible” such as the example of “the reflection in a pool of water or mirror”. Therefore, in YogAcAra Buddhism, this concept has been used to explain the profound meaning of “all worldly phenomena as a result of mind creation and a manifestation of imagination”. In the scriptures of Maitreya, the concept of manifestation is highly regarded. The concept of manifestation has not blended with consciousness in YogAcAra- bhUmi-ZAstra ( Treatise on the Stages of Practice of Meditation ), in which this conept only indicates the relationship between “non-existence” and “existence”. The concept of manifestation focuses on consciousness, which makes all kinds of distinction between “the perceiving” and “the perceived” in MadhyAntavibhAga- bhASya ( Treatise on Differentiating of the Middle and the Extremes ), in which there are four manifestations of condition, organs, ego and consciousness. It also combines the concept of manifestation with consciousness to illustrate how consciousness works in MahAyAnasUtrAlaMkAra ( Ornament for the Great Vehicle Sutra), in which there are six manifestations such as padAbhAsa, arthAbhAsa, dehAbhAsa, mano-AbhAsa, udgraha-AbhAsa and vikalpAbhAsa. In DharmadharmatA- vibhaGga and the commetary of Vasubandhu, distinction is also combined with the concept of manifestation which refers to available and visible but actually non-existent objects, same as illusions and dreams as well as the nature of dharma. In addition, they also emphasize on the manifestation of buddhahood after transformation. AsaGga’s MahAyAna-saMgraha-ZAstra ( Treatise on Assimilation of the Mahayana ) also emphasizes a lot on the concept of manifestation and the relationship with the three kinds of self-nature. Nonetheless, in TriMZikA- vijJapti- bhASya ( The Thirty Phrases Treatise of Consciousness-only), only the concept of consciousness transfomation is emphasized. DarmapAla and Hsuan Chuang applied one of the meanings of “transformation and manifestation” to the concept of manifestation. In VijJaptimAtratA-siddhi-ZAstra ( Treatise on the Accomplishment of Consciousness-only) and Kue-Ji’s documentary, the consciousness transformation and the concept of manifestation are combined to form the assertion of “transformation”. This thesis looks into the concept of manifestation from various perspectives including the language of Sanskrit and Tibetian, the western philosophy and philosophical development. In addition, the main discussions of this thesis focuses on three different manifestations in the literature of YogAcAra school: “the comparable dual-manifestation and the wordy manifestation” in ordinary human state, “the imagination manifestation of meditation” during the process of practicing meditation, and “the manifestation of buddhahood” by the enlightened saints. In the three stages of manifestation, “the comparable dual-manifestation and the wordy manifestation” investigates the relationship between consciousness and situation from the perspective of epistemology; “the imagination manifestation of meditation” and “the manifestation of buddhahood” discribe the stages and conditions during practice of dharma practitioners in order to achieve nirvana. Furthermore, this article also illustrates the concept and relationship between manifestation and some important concepts related to VijJaptimAtratA such as AkAra, transformation, distinction and emptiness. Moreover, it explains the thought of “middle-path” of the YogAcAra school by this concept; it also clarifies the fine difference between the orthodox and new school of YogAcAra Buddhism. Therefore, it will help us review BhAvaviveka’s comments on “dual-manifestation of consciousness” in YogAcAra Buddhism. This thesis investigates this concept from various aspects in order to show the content of YogAcAra Buddhism.

碩士<br>國立中山大學<br>哲學研究所<br>105<br>The start of awaken and enter consciousness-only is by “imprint of listening” (śrutavāsanā)in the Mahāyāna-Samgraha among the Yogācāra school. “Imprint of listening” distinguish three classes untainted seeds of hearing, thinking and practicing. “Imprint of Listening” and correct mental orientation by these causes and conditions, four kinds of [thorough] investigation and four kinds of accurate cognition of things observe mind-talk（manojalpa）only, that attainable cognizing subject and the cognized object are empty, that awaken and enter consciousness-only. That is theory of originally existent seeds and newly perfumed seeds in the Cheng weishi lun, “imprint of listening” is contaminated stages in the bodhisattva path that are prior to the ten grounds, that is contributory factor as cause to the uncontaminated of inner seeds. Stage of equipment and stage of applied practices increase three classes of untainted seeds in Kuiji’s Commentaries. The cultivation of the truth increase three classes of untainted seeds in stage of equipment and stage of applied practices. The six perfections is one of four pure dharmas belonging to the perfectly accomplished nature in the Mahāyāna-Samgraha, that is belonging to the twelve divisions of the Buddhist canon. That applied perfection of generosity、perfection of moral discipline and perfection of patience in the mundane of six perfections, that can gradual decrease the attachment of external objects, and their mind is focused concentration, that achieve non-discriminating cognition. They all have ten perfections on the five stages of cultivating the Yogācāra path in the Cheng weishi lun, the transcendent practice of vigor assistant and perfectly complete the erfection of concentration, the transcendent practice of cognition assistant and perfectly complete the perfection of wisdom. Eventually, the transcendent practices achieve perfect enlightenment. “The basis to be transformed” of the stages of resolute practice decrease seeds of affliction, and increase untainted seeds. That is depend on mental state of shame and “imprint of listening” to increase untainted seeds.

博士<br>輔仁大學<br>哲學系<br>105<br>Abstracts This thesis by use the "I-Ching" principle to develop a "Informational system" that was needed to construct as a "virtual world" And then use the concept of "Informational flow" to briefly interpret the metaphysical principle of Chinese "Qi", and to initiate the experts to participate in the study of the mystery of Chinese "Gi". Intent to build an ideal virtual world, it is necessary to master the phenomena and conditions of the universe to simulate, of course, this is an impossible hypothesis . yet, the simulation is not true, it is only a man-made reaction to the real world , it just an Interpretation of philosophy ,only a concept of setting an utterance system, which concept of interpretting the world come from Wittgenstein (1889-1951) ideal : "philosophy is a set of utterance system that interpret the world" ,and "utterance",this thesis is called a "information system". This thesis issure that the three aspects of "science", "philosophy" and "religion" are those the door of entence and understanding of this world. Those three are all in one, but those are different appearance in the phenomenon. Therefore, the research motive of this thesis is almost around the three, From the perspective of time and space to enter, slightly putting three points are as follows: A. Intercultural Communication of the Sino-Western philosophy: B. Intercultural Communication of moden and ancient philosophy: C. Intercultural Communication of Universal being: This thesis according the ancient Chinese thinking of philosophies to build the virtual model of them which spirits are: (1)About the pattern and content of "dream phenomenon" are using the elaboration of "Zhuangzi" as the main study, and other ancient philosophies as an auxiliary study. (2) About the whole construction of the "Mind consciousness" structure is based on the study of " Analytical Psychology" of Carl Gustav Jung , and other scholars as an auxiliary study. (3) About the " consciousness" of the information and its flow are reference the "Yogācāra " and " chakra " as the main analysis,and trying to find out its reference modal. Of course, the relationship between those three of theory and spirit are complemented with each other .This thesis are all cited and inspired,And also reference to the research results of current "cognitive psychology" and "neuroscience",for introduction of this thesis as the review and comparative analysis of those.So that ,to construct the basic model of "virtual mind system".And by creating a "virtual consciousness system" in order to interpret the "dream" with the "information system of field of "I-Ching " so to conform to the spirit of Chinese and Western information structure.and Share the world.

碩士<br>南華大學<br>宗教學研究所<br>103<br>When Śikṣānanda first translated the “Yogacara Ulkā-mukha,” its content was merely a personalpractice of alms-giving the dead (shishi), or offering food to hungry ghosts. A thousand years later, theYogacara Ulkā-mukha Dharma Service flourished into a large-scale ancestral worship ceremony. Thisthesis studies the processes of this change. 　　In Taiwan, the vocal formulae used in the Yogacara Ulkā-mukha Dharma Service is comprised ofthe so-called “gushan tone” and the “haichao tone.” The “gushan tone” is a Taiwanese style of Buddhistchanting that was acquired from Yongquan Temple in Fujian before the arrival of the Nationalistgovernment in 1949. The “haichao tone” is a Zhejiang style of Buddhist chanting that came to Taiwan afterthe arrival of the Nationalist government in 1949. This method of chanting was then taught in Taiwanesetemples. In turn, the Yogacara Ulkā-mukha Dharma Service became a popular rite, and ensured the continuity of Chinese Buddhism in Taiwan.

博士<br>國立臺灣大學<br>哲學研究所<br>93<br>Abstract The present thesis investigates Candrakirti''s concept of dependent-arising on the basis of the critique, given in his Madhyamakavatara, regarding the Yogacara concept of “dependent-arising regarding the mind-basis-of-all”. The approaches taken are Buddhist intellectual history in general, Candrakirti''s interpretation of the term “pratityasamutpada”, and the methodology of the Prasavgika-Madhyamika. In the Madhyamakavatara, Candrakirti criticized the vijbanavadin theory of “dependent- arising regarding self-existence” mainly on the basis of his view that “dependent- arising is without self-existence” while in the Prasannapada he interpreted the term “pratitya” as “apeksa” (relativity), i.e the reason for conditioned phenomena to be without self-existence lies in the fact that every dharma arisen by causes and conditions is dependent and therefore empty of self-existence. In other words, Candrakirti criticized the Yogacara theory of “dependent-arising regarding self- existence” in view of his understanding of the “relativity” of dependent-arising. For Candrakirti, “apeksa” does not only indicate the meaning of “pratitya”, but it is also in harmony with “idajpratyayata” (conditionality) and “wunyata” (emptiness). Thus Candrakirti''s understanding of dependent-arising comprises the three aspects of “relativity,” “conditionality,” and “emptiness”. His criticism of the Yogacara, therefore, is based on the above-mentioned threefold meaning of dependent-arising and attacked the Yogacara positions that “a connection of action-cause with action-effect depends on the mind-basis-of-all,” “mind-only is without object” and “other powered dependent phenomena possess self-existence”. This demonstrates that Candrakirti''s concept of dependent-arising included the ideas of “dependent-arising regarding action-capability,” “dependent-arising regarding relativity,” and“dependent- arising regarding emptiness”. The present thesis, moreover, discusses the logic behind the Yogacara concept of “dependent-arising regarding the mind-basis-of-all” and Candrakirti''s ideas concerning dependent-arising by way of teaching-argument and reason-argument. Through the specific arguments which differentiate Prasavgika- Madhyamika from Svatantrika and Yogacara, the Prasavgika method of prasavga- anumana and Candrakirti''s logic of argument are demonstrated. Then an evaluation of Candrakirti''s criticism of the Yogacara is given. In view of the development of the Buddhist concept of dependent-arising, it is believed that Candrakirti''s understanding derived from the theory of personal selflessness and phenomenal selflessness as expounded by Wakyamuni and Nagarjuna, and in turn made the vigorous development of Madhyamika studies in the Tibetan tradition possible. Finally, an attempt is made to appreciate Candrakirti''s concept of dependent-arising from the viewpoint of the two truths and the three kinds of meaning of “sajvrti” (convention) as they were interpreted by Candrakirti.