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1
Chakrovorty, Nisith Nath. „Realism phenomenalism controversy in Indian thought with special reference to nyaya- vaisesika and Buddhist school“. Thesis, University of North Bengal, 1992. http://hdl.handle.net/123456789/88.
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2
Kwan, Siu-tong, und 關少棠. „From Abhidharma to Pramāṇa school: a criticalhermeneutics of their epistemology and philosophy of language“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46076372.
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3
Messent, Andree Dominique. „The Yogācāra-Svātantrika-Madhyamaka School of Buddhism and its influence on Rnying Ma doctrine, with special reference to Śāntarakṣita's Madhyamakālaṃkāra“. Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/ff1eac96-2cfe-430c-aec6-531ded2f4711.
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4
陳偉賢 und Wai-yin Chan. „Constructivist learning and enlightenment learning: case study of how student learn Buddhist concepts in aHong Kong secondary school“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4819931X.
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In lay terms, Chinese people often refer to the term “wu 悟” (enlightenment) during learning, but it is not clear what kinds of learning are involved. Reviewing the very long historical development of learning theories, traces of learning pertinent to “enlightenment” are but rare. The Buddhist scriptures contain vast amounts of information showing that enlightenment happens in daily life, but mostly it is interpreted as a very profound state of experience.
The subject of Buddhist Studies has been taught in secondary schools in Hong Kong for almost 50 years but rigorous evaluation about the curriculum is not found. Some Buddhist concepts involving a process of enlightenment are taught. This provides an ideal platform to study how students learn these concepts, to uncover an alternative type of learning and also its connection with contemporary learning theories.
Rigorous qualitative research was conducted in a case school. A total of 42 Form 5 students, four teachers, and a textbook author were interviewed. Both individual and group semi-structured interviews were employed. In a pilot study, nirv??a was chosen as a key Buddhist concept because the criteria of maximum data complexity, multiple data analysis and involvement of a process of enlightenment were fulfilled.
The perceptions of students about the three levels of nirv??a, namely, conceptual, living, and final nirv??a were recorded. The analysis of perceptions includes classification of data, and identification of patterns by tracing teachers’ opinions and the content of textbooks. This leads, eventually, to a search for matched learning theory(ies) to capture the patterns.
The findings reveal that most students learn nirv??a by way of constructivist learning. They can understand conceptual nirv??a, but fail to distinguish living nirv??a and final nirv??a and other relevant Buddhist concepts in another way, which coincides with enlightenment learning, as formulated from Buddhist scriptures. Thus this indicates that students learn Buddhist concepts by means of two types of learning: constructivist learning and enlightenment learning.
The two types of learning are discussed by referring to Buddhist and learning literature, and the students’ data. The results indicate that they are connected and in sequence, first constructivist learning and then enlightenment learning. The contributions encompass: successfully opening a new window for multi-disciplinary studies of learning; broadening the scope of Buddhist studies; and contributing to affective learning theories. This study also has implications for the reform of Buddhist education in school.
In conclusion, students learn Buddhist concepts in two ways: constructivist learning and enlightenment learning, which are connected and in sequence.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
5
Vetturini, Gianpaolo. „The bKa' gdams pa School of Tibetan Buddhism“. Thesis, SOAS, University of London, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497302.
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6
Lin, Yu-hung, und 林昱宏. „A comparative study of Lao Tzu's Dao and the fourfold dependent origination and the three verses of the great perfection in the rNyingma school“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/193553.
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In this comparative study, the author investigated the differences between the tathāgatagarbha in the rNyingma’s teaching and Lao Tzu’s Dao based on qualitative-based interpretivism paradigm. The purpose of this paper is about decoding the concept of the tathāgatagarbha in both academy-based methodology and practitioner-oriented view, and therefore the meanings of the Dao from a new dimension will be revealed. Through this paper, readers are able to see the worldviews and the core teachings of both great wisdoms are fundamentally different, but in some parts they are mutually interpenetrated and interlaced. The analysis of this paper is determined by the examination of ancient Buddhist sutras, Daoist scriptures, scholarly periodicals, online journals, the Buddhist books written by the rNying ma masters, and the authoritative Daoist scholars in the Chinese academic circle. The results reveal the idea of the Dao in the Dao De Ching is essentially different the establishments of the fourfold dependent origination and the three verses of the Great Perfection in the tathāgatagarbha system of the rNying ma school; nonetheless, there are some complex relationships between the function of the tathāgatagarbha and the faculty of the Dao.published_or_final_version
Buddhist Studies
Master
Master of Buddhist Studies
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Andersson, Emma. „Målar författare till religionsläromedel med bred pensel? : - En kritisk undersökning av fyra gymnasieläromedels framställning av buddhism“. Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-86406.
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This study is based on qualitative and hermeneutic methods. The investigation summarises how four textbooks present Buddhism in (school) subject Religion, such as texts and images. Two of them are used in Religious studies A, the rest is used in Religious studies 1. The study rests on the theories of orientalism and christocentrism, where both can be related to the concept of making secondary. In the research background there are descriptions of how the western world looks upon Buddhism in a historical perspective, but also how Buddhism in a modern age is represented. The (school) subject Religion for Religious science A was written in 2008 and the (school) subject Religion for Religious science 1 in 2006 and 2007. In an overview the analysis shows that all of the four textbooks are putting most of the focus in Buddha, the buddhist teaching, monks, nuns and temple life. The buddhist teaching is also more centrally described than the practical concept.
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Thanissaro, Phra Nicholas. „Templegoing teens : the religiosity and identity of Buddhists growing up in Britain“. Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/78844/.
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A quantitative study explored the values profile of teen self-identifying Buddhists growing up in Britain and the degree to which religious affiliation, sex, age, social class and convert or heritage religious style linked with features of their Buddhist identity and values. A variety of attitude statements including those concerning personal well-being, psychological type, discrimination, the media, friends, work, school, Religious Education, family, substance use, collectivism, tradition and religion, were rated for levels of agreement using postal and online surveys of 417 self-identifying Buddhists aged between 13 and 20. Likely antecedents of Buddhist identity were found to include parenting style, spiritual teachers, temple training and ethos, shrines and religious practice in the home, collectivism, cleavage against assimilation and intuitive psychological type. Teen years saw a decline and relativising of Buddhist values except for inspiration towards engaged Buddhism and spending time in the monastic order. Likely consequences of Buddhist identity were found to include impact on lifestyle, commitments and personality. Being Buddhist and male was different from being Buddhist and female in that males were more extraverted and ordination-oriented in their faith aspirations and less concerned about their children growing up Buddhist. Lower class Buddhists were more likely to be collectivist and traditional. Middle class Buddhists were more vertical individualist and interested in a monastic vocation. In terms of religious style, heritage Buddhists were found to be more extrinsic and traditional in their religiosity than convert Buddhists for whom religiosity was more intrinsic and reform orientated. This dissertation offers quantitative evidence for individual differences between convert and heritage Buddhist styles of religiosity and commends emphasising religious practice rather than beliefs, scripture and spirituality when portraying Buddhism in school Religious Education.
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Travagnin, Stefania. „The Mādhyamika dimension of Yinshun : a restatement of the School of Nāgārjuna in 20th century Chinese Buddhism“. Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/28877/.
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Yinshun (1906-2005) is regarded as one of the eminent monies representative of twentieth-century Chinese Buddhism. He has been valued for his large corpus of writings and scholarly achievement, as well as for his contribution to the change and development of Chinese Buddhism in the twentieth century and his influence on the formation of the future Chinese Buddhist community. Yinshun undertook the mission of re-commenting on and re-promoting the study of the Madhyamika scriptures. His efforts provoked a revival of interest towards the Madhyamika School among contemporary Chinese Buddhist and, a reassessment of the writings of Nagarjuna within Chinese Buddhism. This research reveals the Madhyamika patterns in Yinshun's works and practice and argues that the Madhyamika dimension of Yinshun should be interpreted within the context of the religious, intellectual and national restoration that twentieth-century China was subject to. At that time Chinese Buddhists came to create a new theoretical framework on which to base the new Buddhism, and adopted the latter as a symbol of the new Chinese identity. Yinshun articulated his own mission to restoring Chinese Buddhism, and the first part of his plan was the establishment of new standards of authority and a modem orientation towards tradition. For this purpose, he theorised a "negotiation strategy" that combined the figure and teachings of Nagarjuna with the mainstream Chinese San-lun doctrine. This work aims to present a still unexplored level of analysis of Yinshun, as well as an unprecedented reconstruction of the modern history and exegesis of the Madhyamika/San-lun in China. Finally, with the argument that Yinshun's negotiation between traditions was intended for a Buddhist recovery of the nation, this dissertation can also locate itself in the discipline of historical studies of China.
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Thornton, Sybil Anne. „The propaganda traditions of the Yugyo-ha : the campaign to establish the Jishu as an independent school of Japanese Buddhism (1300-1700)“. Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304478.
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This thesis examines references to priests and temples of the Japanese Pure Land Buddhist school claiming Ippen (1239-1289) as founder; the most important of the lineages was the Yugyō-ha, or 'itinerancy school'. Scattered in Noh plays, epics, documents, histories, diaries, et cetera over a four-hundred-year period, these references are the residue of a long-term and successful propaganda campaign advertising doctrines, miracles, and services to the military class. The thesis focuses especially on the themes and formulaic diction borrowed from existing texts and developed by the school as it distinguished itself from other Pure Land schools. The rôle of what became the Jishū (usually translated 'Time Sect') in the guardianship of the identity of the founder of the Tokugawa family is of special interest.
11
Janné, Henrik. „The Buddhist Jâtaka Stories. : An Analytical Survey of a few Jâtakas and their use in schools in the city of Benares, Uttar Pradesh, India“. Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-31195.
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12
Nordlander, Petra, und Sara Dahlgren. „Homo religiosus – den religiösa mannen? : en kvantitativ och diskursiv analys av kön och sexualitet i läromedels kapitel om buddhism och hinduism“. Thesis, Uppsala universitet, Institutionen för pedagogik, didaktik och utbildningsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-226432.
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This study aims to analyse how sex and sexuality are presented in the Buddhism and Hinduism chapters of religious studies textbooks for upper secondary school. The chosen textbooks are all linked to the new curriculum Lgr 11 which was implemented in the Swedish school system in the spring of 2012. The textbooks were analysed by using two methods; content analysis and discourse analysis. Content analysis was used to examine with which frequency sexes and sexualities appear in the textbooks, while discourse analysis was used to find what discourses surround the two concepts. The discourse analysis used two theories in order to contextualize the several discourses about sex and sexuality. The two theories were social dominance theory and norm critical theory. The study shows that men are more frequently mentioned in the textbooks than women, with two exceptions. In the chapter describing Buddhism in one of the textbooks, women are more frequently portrayed in pictures. Women are also more frequently mentioned in the chapter describing Hinduism in another textbook. In the chapters about Buddhism, men are often described as leaders and are mentioned in connection to education. When women are mentioned, it is often in the role of nuns, who are always described as subordinate to monks. In the chapters about Hinduism, men are often mentioned in connection to education, and are often described as in power and as practitioners of the religion. Women are described as dependent on men and are mentioned in connection to marriage and their husbands. Sexuality is a subject which only one textbook brings up. It defines homosexuality as unacceptable in the Hindu society, but does however point out that it is not illegal. Other than that, the textbooks display a lack of interest in discussing sexualities in patriarchal religions in which heterosexuality is considered a norm. Every example and description the textbooks give about religious life and the different stages humans go through are based on a heteronormativity. The authors always base their examples on heterosexual relationships and heterosexual people. The findings of this study are troubling, particularly as the Nation Agency for Education (Skolverket) has stated that the Swedish upper secondary school must study religion from different perspectives, for example sex and sexuality.
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Brennand, Igorh Gusmão de Goes. „O caminho do dzogchen na tradição bön: uma análise histórica e filosófica“. Universidade Federal da Paraíba, 2016. http://tede.biblioteca.ufpb.br:8080/handle/tede/8841.
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This study aims from a hermeneutic point of analysis, a comprehensive aproach about the development of the Bön religion, its interaction with Buddhism through Tibet, and from this meeting, its historical and philosophical developments, centered on the practice of Dzogchen as a possible bridge between Bön and the Nyingma tradition. A survey on the first studies focusing on the Bön religion in the Western academies shows a particular importance, in order to understand the nature of the first historical and philosophical conceptions regarding Bön. The classification of the historical development of Bön in three phases aims at a more pedagogical approach to the understanding of its history. A study of the first centuries from the spreading of Buddhism to Tibet, between VIII and XI centuries A.D., is thought to be particularly important for the understanding of the characteristics that Buddhism would acquire in Tibetan soil, due to the particular nature in which this process was taken. A synthesis of the teachings of the philosophical schools of Mahayana, together with a series of tantric practices, brought from India and Central Asia formed the basis of Tibetan Buddhism. During the first two centuries of the transmission of Buddhism in Tibet, two great masters had a decisive importance in this process, the monk Shantaraksita would be responsible for philosophical synthesis that would be adopted during this period as the basis for the monastic teachings and ordination of monks in Tibet. Next to this philosophical basis, tantric practices were brought, developed and disseminated by the master Padmasambhava, which formed the religious and philosophical basis of Tibetan Buddhism. During this process, the practice of Dzogchen appears as a bridge between the two traditions, Nyingma and Bön, and through a study of its central elements as the mind-base concepts, rigpa and nature-of-mind, we seek to understand the possible similarities and differences between the two traditions.
O presente estudo objetiva uma análise de natureza hermenêutica acerca do desenvolvimento da religião Bön, sua interação com o Budismo através do Tibete, e, a partir deste encontro, seus desdobramentos históricos e filosóficos, centrado na prática do Dzogchen como uma possível ponte entre o Bön e a escola Nyingma. Um levantamento acerca dos primeiros estudos tendo como foco as religiões Bön dentro das academias ocidentais se mostra importante, para podermos compreender a natureza das primeiras concepções históricas e filosóficas à respeito do Bön. A classificação do desenvolvimento histórico do Bön em três fases visa uma abordagem mais pedagógica para a compreensão do mesmo. Um estudo dos primeiros séculos da chegada do Budismo ao Tibete, entre os séculos VIII e XI d.C., se mostra particularmente importante para a compreensão das características próprias que o Budismo iria adquirir em solo tibetano, devido à particular natureza na qual se deu este processo. Uma síntese entre os ensinamentos das escolas filosóficas do Mahayana, aliada à uma série de práticas tântricas, trazidas da Índia e da Ásia Central formaram a base do Budismo tibetano. Durante os dois primeiros séculos da transmissão do Budismo no Tibete, dois grandes mestres tiveram importância decisiva no processo, o monge Shantaraksita seria o responsável pela síntese filosófica que seria adotada durante este período como a base para os ensinamentos monásticos e ordenação dos monges no Tibete. Junto à esta base filosófica, as práticas tântricas trazidas, desenvolvidas e difundidas pelo mestre Padmasambhava formam a base religiosa, e filosófica do Budismo no Tibete. Durante este processo, a prática do Dzogchen aparece como uma ponte entre as duas tradições, Nyingma e Bön, e através de um estudo de seus elementos centrais como os conceitos de mente-base, rigpa e natureza-da-mente, buscamos compreender as possíveis semelhanças e diferenças entre ambas as tradições.
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Srimuang, P. „Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand“. Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.
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Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
15
Zetterberg, Theodor. „Döden på Tomhetens Fält : Döden, Intet och det Absoluta hos Nishitani Keiji och Nishida Kitarō“. Thesis, Södertörns högskola, Filosofi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-37553.
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This paper examines the role played by death in the philosophy of Nishitani Keiji, through the nondual logic of contradictory identity developed by his teacher and founder of the Kyotoschool of philosophy, Nishida Kitarō. I explore Nishitani’s understanding of how Nothingness, nihility, through our awareness of death penetrates and nullifies existence itself, how the irreality of all being comes to the fore to make being itself unreal. The nullifying nothingness of nihility, however, is still nothingness represented as a something; it is a reified nothing, defined as the antithesis to being and thus still seen as a corollary of being itself. A truly absolute nothingness, what Nishitani calls Śūnyatā, emptiness, must be a nothingness so devoid of being as to not even be nothing; it must be absolutely nothing at all, and thus nothing else than being itself. The final chapter of my paper seeks to apply this nondual understanding of being and nothingness to the question of death itself; to understand the ontological meaning of death - the passage from being to non-being - when being and non-being have been one from the very beginning. The paper also seeks to blur the lines between what has traditionally been considered philosophy and religion, using the thinking of the Kyoto school to point to the deeper ties between the two in the borderland that is buddhist philosophy.
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Liljeskog, Aron. „Jag skulle kunna vara mer av en förebild : Hur värdepedagogik används i samband med tre världsreligioner i religionskunskapsböcker för gymnasiet“. Thesis, Stockholms universitet, Institutionen för de humanistiska och samhällsvetenskapliga ämnenas didaktik, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-167827.
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Den svenska skolans fostransuppdrag, det vill säga att överföra värden som samhället anser vara viktiga till eleverna, är enligt de nu gällande styrdokumenten en viktig del av undervisningen. I läroböcker i religionskunskap skrivna för gymnasiet har dock detta uppdrag hamnat i skymundan. I denna uppsats undersöks tre läroböcker i religionskunskap skrivna för gymnasieelever för att identifiera eventuella brister inom värdegrundsarbetet i läroböcker. Enligt iakttagelserna i denna undersökning är det största problemet att värdepedagogiken ständigt kommer i andra hand och att fokus ständig vilar på förmedlandet av kunskap. En konsekvens av detta är att värdepedagogiken tycks ha inkluderats i läroböckerna som en eftertanke. Det verkar som om merparten av stoffet i läroböckerna primärt har valts utifrån dess potentiella bidrag till kunskapsuppdraget, även om det ibland innebär att det undergrävt fostransuppdraget. Slutsatsen i denna uppsats är att värdepedagogiken måste vara en aktiv och medveten del i skapandet av textbaserade läromedel för att läroböcker på allvar ska bidra till fostransuppdragets förverkligande.Civic education is an important part of the education of teens in Sweden. When reading high school textbooks of religious studies it is noticible that the use of civic education is lacking. This thesis examined three high school textbooks of religious studies in order to identify the shortcomings of civic education in textbooks. The major issue regarding civic education, according to the findings of this thesis, is the fact that traditional education, i.e. the transfer of knowledge, is the main purpose of these textbooks. As a result civic education is often included in textbooks as somewhat of an afterthought. The majority of the material included in textbooks seem to be primarily selected on the basis of what it contributes towards thegoals of traditional education, even if that material sometimes undermines the goals of civic education. The conclusion of this thesis is that civic education must become something that authors reflect upon as a conscious part of writing textbooks if the civic educational goals of the swedish educational system are to be achieved.
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Tsering, Sonam. „The Role of Texts in the Formation of the Geluk School in Tibet during the Mid-Fourteenth and Fifteenth Centuries“. Thesis, 2020. https://doi.org/10.7916/d8-wn60-y533.
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The dissertation delineates how the writings compiled in The Collected Works (Gsung ’bum) of Jey Tsongkhapa Lobzang Drakpa (1357–1419), the founder of the Geluk School of Tibetan Buddhism, constitute the centrality of the Geluk thought and philosophy and have contributed towards the school’s formation.
It details how the texts have played a prominent role in establishing doctrinal authority, defining philosophical boundaries, postulating intellectual identity, and reorienting monastic education for the school. These texts have also considerably enhanced the intellectual, spiritual, and charismatic authority of Jey Tsongkhapa as a teacher and philosopher. This dissertation bases its approach on the premise that the life and writings of Tsongkhapa define the core identity of the Geluk School and that an explicit rejection of either tantamount to an outright abnegation of its membership.
The dissertation begins with a critical retelling of Tibet’s religious history to contextualize the subject. The second chapter presents the culture and practice of life writing in Tibet to inform about the mechanism employed in traditional auto/biographies. Given the enormous attention drawn by the study of Jesus Christ (c. 4 BCE–c. 33 CE) in western academia, the chapter includes a literary review of contemporary studies and research for their emulation in the study of Tibetan hagiographies. The life story of Tsongkhapa is recounted in the third chapter. The fourth chapter details significant historical events that helped recenter Tsongkhapa in the Tibetan religio-cultural landscape. The fifth chapter presents his oeuvre—The Collected Works, the first extensive xylographic work printed in Tibet in the early fifteenth century. It also outlines the volume contents, presents sample texts, and chronicles the history of its publication and printing. The sixth chapter illustrates the centrality of Jey Tsongkhapa’s writings and its integration into the Geluk monastic educational system. The seventh chapter explicates on the topic of textual transmission and demonstrates how the texts were passed down through unbroken lineages to this day. The dissertation concludes with an epilogue and other back matters, including a list of transliteration of names, which are phoneticized in the main body for the ease of reading.
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簡秀如. „Application of Buddhist Music Creation on Elementary School Character Education“. Thesis, 2012. http://ndltd.ncl.edu.tw/handle/32248398138187067234.
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碩士佛光大學
生命與宗教學系
100
Music can inspire wisdom and cultivate the mind. Buddhist Music Creationon are representative of Buddhist parables, with rich content and are highly interesting, suitable as school instructional materials. The instructional materials used in this paper are the Buddhist Music Creationon. The Buddhist Music Creationon is easily accepted by children, and the content is full of philosophical knowledge to teach children about how they should engage Character, and this music can offer children good insight as life education instructional materials. This research explored how Buddhist Music Creationon are applied in elementary school character education, in order to understand the students’ learning interest for music in Buddhist Music Creationon, and student behavioral changes in the implementation process of character education, to research whether their behavior has been influenced by the course. At the same time, this research discussed how course implementation should be adjusted when combining music in Buddhist Music Creationon with life education, in order to engage in more effective instructional activities. The literature review discussed studies relating to Buddhist Music Creationon and character education, and this study used action research to engage in three stages of instructional activities. The subjects were 102 students in the sixth grade. The course was implemented to observe and record student behavioral performance in class and after class, and conduct data analysis and exploration. The conclusions of this study are as follows: 1. Children have high learning interest for life education course based on Buddhist Music Creationon. 2. Implementing the life education course based on Buddhist Music Creationon can correct student values, so that students will become more active in their learning attitude, and more willing to face their obstacles and fears. This can also effectively improve interpersonal relationships, enhance the mercy of children, and make them more willing to help others. 3. In the implementation process, issues such as unsuitable story selection and question design affecting instructional effect and class time and location affecting student concentration were found; the most difficult issue to change was students spending too much time playing on the computer. Finally, according to the research results, suggestions are provided for course design, future related studies, and educators, to serve as a reference for future implementation or research in character education.
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Vogel, Alicia H. „Atisha and the Kadam school the reformation of Buddhist practice in Tibet /“. 1997. http://catalog.hathitrust.org/api/volumes/oclc/37230954.html.
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Thesis (M.A.)--University of Wisconsin--Madison, 1997.Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 119-123).
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Leeng, Chinna-Chyi, und 冷倩琦. „A cases study on life education between elementary school teachers wish buddhist beliefs“. Thesis, 2010. http://ndltd.ncl.edu.tw/handle/08796930880139558931.
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碩士元智大學
社會暨政策科學學系
98
With the rapid development of industrial and commercial society, the increasing gap between rich and poor, and the low birth rate phenomenon. Let every child of my own mind that only a small, not for the sake of the greater good of others and the community, Fortunately, in recent years "life education" issue more and more attention to the education sector, we all want to make life education. In this study, depth interviews to study the elementary schools to participate in the same "Bliss & Wisdom Cultural and Educational Organization" Bliss & Wisdom teachers and participation, "Tzu Chi Teachers Association," Tzu Chi teachers, two teachers how their teaching posts on the implementation of the Life Education, The main purposes are: First, choose a different understanding of the Buddhist faith teachers, its impact on teaching religion. To explore the " Bliss & Wisdom teachers" and the "Tzu Chi teachers" knowledge of life education on the implementation of what the similarities and differences between each other. Third, analytical " Bliss & Wisdom teachers" and "Tzu Chi teachers" implementation of the Life Education approach The studies found the following results 1, Lead teaching religious beliefs. 2, Religious educational philosophy of life conveyed, easy to accept and identify with teachers. 3, " Bliss & Wisdom teachers" and the "Tzu Chi teachers" by teachers and educational life rich in content. 4, " Bliss & Wisdom teachers" and the "Tzu Chi teachers" by teachers and life education own special characteristics. 5, Religious to create a "heart" of teaching effectiveness. 6, Group support, to become teachers of the important backing. Based on the results and then the teachers themselves, schools, and future researchers with alternative proposals.
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Jones, Lisa E. „The jewel in the heart of the lotus: bringing Buddhist wisdom and compassion to psychotherapy“. Thesis, 2007. https://vuir.vu.edu.au/1508/.
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This thesis was designed to explore the experiences of psychologists in Australia who work as psychotherapists, and who have an interest in Buddhism. The core research question was: What are the professional and personal experiences and perspectives of psychologists in Australia who are informed by Buddhism in the way they conceptualise, approach, and conduct psychotherapy? Two related supporting questions were: How do Buddhist principles inform different aspects of psychotherapy (e.g., therapist self-care, client interventions)? and In what ways do therapists incorporate Buddhist concepts (e.g., compassion) and techniques (e.g., mindfulness) into psychotherapy? In Study 1, the qualitative core of the research, I explored the experiences and impressions of psychologists interested in bringing a Buddhist perspective to psychotherapy. Initial and follow-up interviews were conducted with 14 participants. Buddhist understandings, including suffering, compassion, and mindfulness, were discussed in relation to psychotherapy. Participant psychologists revealed that certain Buddhist ideas and techniques contributed to their perceived efficacy and wellbeing as therapists, as well as to good therapeutic processes and outcomes for clients. Using an interpretative phenomenological analysis (IPA) approach, the two guiding principles of compassion and wisdom emerged from the interviews. Under the guiding principle of compassion, the two major themes that emerged were: the truth of suffering (sub- themes: an acknowledgement of suffering, causes of suffering, and suffering as a path), and compassionate engagement (sub-themes: empathy, openness, and hopefulness). The guiding principle of wisdom also incorporated two major themes: mindful presence (subthemes: a present orientation, the primacy of direct experience, and being with what is), and empowerment through understanding (sub-themes: responsibility, disclosure, and sustaining). The benefits participants perceived for themselves included being sustained by Buddhism, and having increased empathy and mindfulness during therapy. The Buddhist techniques and ideas that participants employed with clients were selected with discernment for their therapeutic benefits along with their compatibility with Western psychology. Participants also used their discretion to select those techniques and ideas that had wide applicability in that they were common to many philosophical and religious systems. Although some participants took an integrationist approach to drawing on Buddhism in psychotherapy, and others took an eclectic approach, all shared the concern of remaining client-centred. Attributing Buddhist sources and labels to concepts and techniques was considered unnecessary in most cases. Study 2 provided descriptive background information and gave support to the qualitative themes that emerged from Study 1. Members of the Buddhism and Psychology Interest Group, the Christianity and Psychology Interest Group, and the College of Counselling Psychologists of the Australian Psychological Society (APS) completed a personal details survey, the Spiritual Orientation Inventory (SOI; Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988), and the Marlowe-Crowne Social Desirability Scale – Short Form C (W. M. Reynolds, 1982), indicating their spiritual paths and religious affiliations, and the relative importance of different dimensions of spirituality. The main dimension on which the Buddhism and Psychology Interest Group scored higher than the other two groups was the Awareness of the Tragic dimension. The results are interpreted with reference to Buddhist, Christian, and secular understandings. The thesis concludes with a chapter on my personal reflections as researcher in the research process.
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Chiu, Po-hsiang, und 邱柏翔. „The study of interior different philosophies in the Buddhist school-- as Hui-yuan and cheng-kuan in Huayen school for example“. Thesis, 2006. http://ndltd.ncl.edu.tw/handle/82969480513721504547.
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Smith, Sue Erica. „To be wise and kind: a Buddhist community engagement with Victorian state primary schools“. Thesis, 2010. https://vuir.vu.edu.au/15538/.
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This is a case study of the development of the Buddhist Education in Victorian Schools program in state primary schools. It is located alongside the theoretical and policy
frameworks of Australian state schooling and a growing but disparate international movement that is applying meditative techniques and principles with roots in the Buddha- Dharma in secular and pluralist education. The meta-ethics of wisdom and compassion, it is argued, are the foundation for spiritual education, personal development and positively engaged citizenship in the Dharma. These are also and congruent with the intrinsic aims of education.
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Jones, Lisa E. „The jewel in the heart of the lotus bringing Buddhist wisdom and compassion to psychotherapy /“. 2007. http://eprints.vu.edu.au/1508/1/Jones.pdf.
Der volle Inhalt der QuelleAnnotation:
This thesis was designed to explore the experiences of psychologists in Australia who work as psychotherapists, and who have an interest in Buddhism. The core research question was: What are the professional and personal experiences and perspectives of psychologists in Australia who are informed by Buddhism in the way they conceptualise, approach, and conduct psychotherapy? Two related supporting questions were: How do Buddhist principles inform different aspects of psychotherapy (e.g., therapist self-care, client interventions)? and In what ways do therapists incorporate Buddhist concepts (e.g., compassion) and techniques (e.g., mindfulness) into psychotherapy? In Study 1, the qualitative core of the research, I explored the experiences and impressions of psychologists interested in bringing a Buddhist perspective to psychotherapy. Initial and follow-up interviews were conducted with 14 participants. Buddhist understandings, including suffering, compassion, and mindfulness, were discussed in relation to psychotherapy. Participant psychologists revealed that certain Buddhist ideas and techniques contributed to their perceived efficacy and wellbeing as therapists, as well as to good therapeutic processes and outcomes for clients. Using an interpretative phenomenological analysis (IPA) approach, the two guiding principles of compassion and wisdom emerged from the interviews. Under the guiding principle of compassion, the two major themes that emerged were: the truth of suffering (sub- themes: an acknowledgement of suffering, causes of suffering, and suffering as a path), and compassionate engagement (sub-themes: empathy, openness, and hopefulness). The guiding principle of wisdom also incorporated two major themes: mindful presence (subthemes: a present orientation, the primacy of direct experience, and being with what is), and empowerment through understanding (sub-themes: responsibility, disclosure, and sustaining). The benefits participants perceived for themselves included being sustained by Buddhism, and having increased empathy and mindfulness during therapy. The Buddhist techniques and ideas that participants employed with clients were selected with discernment for their therapeutic benefits along with their compatibility with Western psychology. Participants also used their discretion to select those techniques and ideas that had wide applicability in that they were common to many philosophical and religious systems. Although some participants took an integrationist approach to drawing on Buddhism in psychotherapy, and others took an eclectic approach, all shared the concern of remaining client-centred. Attributing Buddhist sources and labels to concepts and techniques was considered unnecessary in most cases. Study 2 provided descriptive background information and gave support to the qualitative themes that emerged from Study 1. Members of the Buddhism and Psychology Interest Group, the Christianity and Psychology Interest Group, and the College of Counselling Psychologists of the Australian Psychological Society (APS) completed a personal details survey, the Spiritual Orientation Inventory (SOI; Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988), and the Marlowe-Crowne Social Desirability Scale – Short Form C (W. M. Reynolds, 1982), indicating their spiritual paths and religious affiliations, and the relative importance of different dimensions of spirituality. The main dimension on which the Buddhism and Psychology Interest Group scored higher than the other two groups was the Awareness of the Tragic dimension. The results are interpreted with reference to Buddhist, Christian, and secular understandings. The thesis concludes with a chapter on my personal reflections as researcher in the research process.
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Xu, Tian-Zhi, und 許恬智. „A Study on the “Vijñāna and Nāmarūpa” of Pratītyasamutpāda ─ Focus on the Early Buddhist Texts and Yogācara School“. Thesis, 2011. http://ndltd.ncl.edu.tw/handle/64206444509258233534.
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CHANG, YA-HAN, und 張雅涵. „Buddhist Culture and Strategies for Team Management: A Case Study of FGS Pu-Men High School Baseball Team“. Thesis, 2019. http://ndltd.ncl.edu.tw/handle/jw936e.
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碩士國立高雄師範大學
體育學系
107
Abstract This research is conducted with the baseball team of Pu-Men High School as the subject, in attempt to understand its history and development, explore how Buddhist culture would influence the management and operation of the team, and structure different strategies and practices for the team’s philosophy and management in hope to make positive influences for baseball development in Taiwan. The methods used in this research are participant observation and semi-structured interviews, accompanied with secondary sources. Twelve coaches and students were selected using intentional sampling for interview on four facets of the baseball team: philosophy, management, culture, and consensus. Through study of the interviews and data from secondary sources, following points have been discovered: 1. Team Management Philosophy: a. Management philosophy under Buddhist culture differs from typical teams. It is the result of behaviors that is been managed. b. Initiated from the Dependent Origination of Buddhism, the team promotes the management strategy of “Heart” in being aware of the origin (self-management, self-awareness) so the conditions would awake and accompany the team and students to nourish positive development. c. Whole-person education, cooperation to create glories together. 2. Team Management a. Structure the team’s daily routine and activities based on Buddhist perspectives to cultivate the hearts. b. Develop team rules and policies based on positive thinking to realize self-management c. Setup evaluation and use it as guide lines to enable team members’ abilities to self-adjust and attain excellence. 3. Team Culture a. Implement teaching methods that promote both morality and academic performance. b. Use meditation classes to lead members to reflections and introspections, and nourish concentration, calmness, and learn to face and manage their own hearts. c. Opening ceremony for training events to increase interactions among participating teams to connect the past and future of the team. 4. Team Consensus a. Welcoming activity for new members to become familiar, and build up a trust relationship among all the members to speed up formation of the team. b. Flexible class arrangement for members to actively explore their own hearts to allow new ways of thinking and observing the world around them. c. Collect and analyze intelligence information of the opponent team so the members will feel confident and strengthen the aspiration to win.
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Lee, Chung-Ta, und 李忠達. „Embracing Zen Enlightenment: The Philosophy and Buddhist Faith of Late Ming Wang Yang-Ming School in Yue-Zhong Area“. Thesis, 2017. http://ndltd.ncl.edu.tw/handle/8edqe9.
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博士國立臺灣大學
中國文學研究所
105
This dissertation aims to illustrate the history that Wang Yang-Ming School in Yue-Zhong area gradually accepted and then absorbed Buddhist philosophy, thereby changing its religious attitude and practice. Historically, the tradition of Wang Yang-Ming School in Yue-Zhong area was first established by Wang Yang-Ming and his disciple Wang Ji, and then it was inherited and further elaborated by Zhou Ru-Deng, Tao Wang-Ling and Tao Shi-Ling. In order to avoid the misunderstanding resulted from the problematic arrangement that Zhou and Tao brothers were placed by Huang Zong-Xi in Tai-Zhou School of Ming Ru Xue An, this study attempts to clarify the historical context of the academia in Yue-Zhong area, in which Zhou and Tao brothers played a significant role. In addition, Yue-Zhong was an area where the revival of late Ming Buddhism took place, which facilitated frequent interactions between scholars of Wang Yang-Ming School and Buddhist monks and also the practice of both Confucianism and Buddhism at the same time. Philosophically, since Zhou and Tao brothers continued to elaborate the doctrine of neither good nor evil, the focus of Wang Yang-Ming School overlapped with Zen Buddhism’s, blurring the distinction between Confucianism and Buddhism. Eventually, the evolvement of Wang Yang-Ming philosophy, therefore, made Buddhist philosophy and practice an integral part of itself. The Tao brothers, leaders of discussion gatherings in Yue-Zhong and also devoted laymen of Buddhism, whose philosophy, Buddhist faith and academic community exemplified this trend, represented the majority of scholars in Yue-Zhong area. Out of these influential figures and their discourse on Buddhism, this study attempts to reveal the transformation of religious attitude of Wang Yang-Ming School, the inclination of cultural conservatism and the meaning of multi-religious participation.
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FANG, MIAO-CHUN, und 方妙君. „A Study on the Effects of Cycling on the Meridian Energy and Physical Fitness of Students of A Buddhist School“. Thesis, 2016. http://ndltd.ncl.edu.tw/handle/88416960881976079890.
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碩士南華大學
自然生物科技學系自然療癒碩士班
105
Background and Purpose: This study was aimed to explore the functional fitness and meridian energy for the students with cycling exercise. Materials and Methods: The investigation was conducted from December 2011 to January 2012 in the Southern Institute of Buddhism to carry out a one-month fitness for health promotion program. Research tools include: demographic characteristics, functional fitness testing and direct-reading of meridian energy. The data was analyzed by SPSS18.0 statistical software package, and the major statistical procedures applied were independent T test, paired T test, and ANOVA. Results: In this study, a total of 41 students were involved; 15 males and 26 females, aged between 25-45 years old. This investigation evaluated the effects of pre and post during 1 month cycling exercise. We focused on the meridian energy,The yin-yang ratio,left-right ratio, upper-lower ratio for the subjects were getting more and more balanced. The results of the paired T-test showed improvement in the standing seat standing test, seat extension, 2.44 meter walk and 6-minute walk test after riding. Two-factor ANOVA showed that there was a significant relation between gender and riding time. Conclusions: Through this research, the promotion of health was the starting point; promote biking to examine its impact and effectiveness. The results showed that there is no evidence of meridian energy disturbances. In the physical fitness, cycling exercise helps to enhance agility and balance of movement, enhance cardiopulmonary tolerance and strengthen the lower limb lower back muscle strength and softness.
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Kang, Tzu-Chiang, und 康自強. „A Study of Wang Fuzhi’s Treatise on the Transformation of Qi and Life: A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara“. Thesis, 2019. http://ndltd.ncl.edu.tw/handle/3b8b5h.
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博士國立臺灣師範大學
國文學系
107
The Wang Fuzhi’s treatise on the transformation of qi and life interprets the nature of life from the point of view of qi. The treatise is different from modern molecular biology, the former derives from the macroscopic scale of life and defines life from the aspect of the entire universe, but the latter derives from the microscopic scale and defines from the DNA. The treatise is formed with the melding of the neo-Confucianism, Daoism and Buddhism. It is based on the Confucian school on qi and absorbs the exercise techniques of inner alchemy and the reincarnation concepts of Yogochara. Therefore, besides emphasizing the theory of mind that neo-Confucianists focus on, the treatise also puts emphasis on the human physiology and the ultimate destination of human beings. These new elements compose the unique content of the treatise. The treatise contains two fundamental principles: one is the principle of entirety and the other is duality. The former principle is distinct from the principle of subject that most of the modern neo-Confucianism researchers adopt as the basis of their studying. The treatise not only accepts the principle of subject, but also pays more attention to the entirety that is constructed from subjectivity and objectivity. The latter principle originally comes from quantum mechanics; the author borrows the term from it to describe the characteristics of qi, two poles of everything is compatible to each other; therefore, the dichotomy can support each other. The principle believes qi meld heaven with human, subject with object, body with mind, individual with community, and birth with death. The second chapter explains the Wang Fuzhi’s particular insights into human life. At first, he analyses the divergence among human, plants and animals, and recognizes human’s moral ability deriving from the superior structure of human body and mind. To some extent, the concept is related to biology. He thinks that there is interaction between body and mind, so the behavior of a body can influence the quality of its mind. In other words, he puts forward a unique body theory that human body can cultivate its mind. Furthermore, the ability of mind is the result that comes from the collaboration of every single part of a body and the perception of mind originates from all the physiological organs and tissues. According to these concepts, he proposes a mind theory that is rooted in body. Because the theory partly involves physical concepts, he quotes the notions from traditional Chinese medicine to formulate his thoughts. This means that his thoughts contain physiology to some degree. At last, he integrates the mind theory of neo-Confucianism with the Eight Consciousnesses(aṣṭa vijñānakāyāḥ) of Yogochara; thus, the content and quality of mind can be consistently renovated by energy exchange or activities of body and mind, so the metabolism not only works in body. Which food should be assimilated and what things should be done both depend on the ability of autonomy and measurement, and they can determine whether the moral stature is good or evil. This interpretation of the life abilities developed by life structure is depicted by Wang’s splendid metaphor of dizi(笛子). The third chapter focuses on the cultivation techniques of human life which is both physiological and psychological. The author tries to discuss Wang’s practical theory of how to live a finite life and how to adjust one’s physical and mental conditions. In terms of the former, it is the essential question in relation to moral practice that all Confucianists emphasize. In terms of the latter, the question is related to the techniques of purification and transmutation on that Daoist scholars of inner alchemy concentrate. The various exercise techniques of inner alchemy form the infrastructure of life discourse and have become the interpretative foothold when he makes notes for many classics. As far as a single classic is concerned, his notes to Far-off Journey(遠遊) are the most detailed ones about exercise techniques, while the notes to Zheng Meng(正蒙注) is the most complicated. Briefly speaking, his theory of inner alchemy derives from the South school(南宗), but he eliminates some dross of it, and just reserves ‘the metamorphosis of qi into spirit’ (鍊氣化神). In the notes to Zheng Meng, he creates a new theorical system which consists of meditation, the investigation of things, and moral practice to protect the Confucianists’ standpoint. Because he regards the techniques of purification and transmutation as the auxiliary principle of moral practice, the meditation called ‘preserving spirit’(存神) is able to ‘fulfill the human ability’(盡性). In the fourth chapter, the author discusses the Wang’s ethics of life messagess and tries to clarify the relation between activities of body and mind and life messages. In short, human behavior, whether good or evil, will transform into life messages, and these life messages will be written in the qi of life, influence the quality of qi, and then be stored up in the dispersing qi that comes from the dead in Taixu(太虛). The peculiar theory has absorbed the seed and perfumation(bīja and vāsanā) doctrines of Yogochara although he always thinks of it as an opposing force. When he refers to it, he strictly criticizes its fallacies to prove that the neo-Confucianism theory of qi is more reasonable. In order to dissertate the theme, the author chooses Wang’s four writings as examples, including the notes to the Book of Rites(禮記章句), the creative notes to the book of changes(周易外傳), the notes to Zheng Meng, and the notes to Zhuangzi(莊子解). In the fifth chapter, the author discusses the Wang’s politics of the circulation of qi and interprets the life messages influence the circulation of qi within the cosmos after a dead person transforms into the qi that records the messages. To put it differently, this kind of qi is able to determine the eco-environment and the political situation in the future. On this matter, the author selects the creative notes to the book of changes, the notes to Zheng Meng, and the notes to Zhuangzi as the instances to investigate the questions in the politics of circulation. Among them, ‘the permanent effect of Emperor Yao and Jie’s life messages’(代堯國桀), ‘crossing the dichotomy without boundary’(兼體不累) , and ‘the auxiliary effect of qi of life on the cosmos’(能移相天), they are crucial to the Wang’s theory about the interaction of human life and the whole cosmos. In a word, there are three different aspects in the Wang Fuzhi’s treatise on the transformation of qi and life: the cultivation techniques of human life, the ethics of life messages, and the politics of the circulation of qi. The first emphasizes the experience of body and mind can determine the quality of qi of life. The second focuses on the life messages within qi, which last forever. The third pays attention to the effect of life messages on the whole cosmos. As mentioned above, the life in Wang’s treatise is not only psychological but also physiological. This means that this kind of life contains the meaning of humanities and biology; hence, it is both the philosophy of life and the science of life. The author even regards the treatise as a religion of Confucianism which is centered on qi.
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Chen, Hua-Yu, und 陳華玉. „A Research of the Dharma Body – Based onthe Early Buddhism, the Schools Buddhism,and the Early Mahayana Buddhism“. Thesis, 2008. http://ndltd.ncl.edu.tw/handle/38543349028232576908.
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碩士華梵大學
東方人文思想研究所
96
This thesis is a study of the characteristics of Dharma Body and its historical development. The research scope covers the Early Buddhism, the Schools Buddhism and the Early Mahayana Buddhism. The life and experience of Sakyamuni is also within this study by showing the four phases of a man, according to the Indian traditional system in Sakyamuni’s age - brah maccarin, gr hastha, vanaprastha and sannyasin. After the "passing away" of the Buddha, the concept of Dharma Body was divided into two parts：One is the meaning of Dharma Body and the other is the symbols of stupa and Buddha’s relic. The concept of Dharma Body arose after the Buddha’s nirvāna . The Buddha was so unforgettable for his pupils that they respected his teaching as an object of ever-existing. As long as they followed his teaching, they could stay with the Buddha forever. Regarding the meaning of Dharma Body, the five-part of Dharma Body and their relations with the Dharma Body will be explained. As to the stupa and Buddha’s relic, the background and the central spirit of them will be presented as well in this work. During the age of the Schools Buddhism, the Mahādeva's five points had huge influence on the four fruits of the arhat. The level of being an arhat was dropping. Due to the various comments about it, the different schools appeared then. Since the arhat body became an issue, the Dharma Body hence drew the tremendous attention during that time. All of these topics will be discussed and explained. In the age of the Early Mahayana Buddhism, Nagarjuna interpreted the two bodies; born by parents and generated by the Dharma, in his well know work “Great Treatise on the Perfection of Wisdom”. He integrated the actual Buddha body and the superb Buddha body perfectly into one. Moreover, he adopted the Two Truths to elucidate the relations of these two bodies. The concept of the Dharma Body was eventually systemized and completed by his study and effort.
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Chen, Shu-Jen, und 陳淑貞. „The Relationships among Teachers’ Buddhist Cognitive, Adversity Quotient, Job Stress and Job Satisfaction: A Study of Buddhist and General Primary Schools“. Thesis, 2015. http://ndltd.ncl.edu.tw/handle/pxc5q2.
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碩士靜宜大學
管理碩士在職專班
103
This research is aimed to probe the impact of Buddhist Cognitive, Adversity Quotient , Job Stress and Job Satisfaction. 317 teachers of Buddhist and General Primary Schools are selected as research objects, involved in questionnaire and in-depth interview. Research tools include teachers’ profiles, Buddhist Cognitive, Adversity Quotient, Job Stress and Job Satisfaction. The main results were as followed: 1.Job Stress has negative impact on Job Satisfaction. 2.Job Stress has no positive impact on Buddhist Cognitive. 3.Job Stress has negative impact on Adversity Quotient. 4.Buddhist Cognitive has negative impact on Job Satisfaction. 5.Buddhist Cognitive has no positive impact on Adversity Quotient. 6.Adversity Quotient has mediate impact between Job Stress and Job Satisfaction. 7.Buddhist Cognitive has no mediate impact between Job Stress and Job Satisfaction. 8.Adversity Quotient has mediate impact between Job Stress and Job Satisfaction. 9.Teachers of Buddhist primary schools can not only rely on their own Buddhist Cognitive but also utilize the factors such as friendly environment, life education, lessons and to adjust Job Stress and Job Satisfaction. 10.Most of the teachers from general primary schools have to improve their own abilities such as Buddhist Cognitive and Adversity Quotient by themselves to lighten Job Stress and boost Job Satisfaction. The results of the research are provided for education services, primary school teachers and following studies.
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BOHOŇKOVÁ, Denisa. „Meditační praxe v tibetském buddhismu (Komparace vybraných škol v ČR se zaměřením na meditační zkušenosti)“. Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-54520.
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The work deals with the issue of Tibetan Buddhism and is divided into two parts, the theoretical and practical. The first chapter is devoted to the creation and deve-lopment of Tibetan Buddhist, its teachings and the four main schools. The second chapter describes the spread of Tibetan Buddhism to the West. The chapter also contains a description of operating centers, schools and organizations in the Czech Republic. The third chapter focuses on description and explanation of meditation and meditation practices that are typical of Tibetan Buddhism. The practical part is devoted to meditation experiences and how they are perceived in everyday life. The practical part includes a transcript of several interviews with active Buddhists from various Buddhist centers in the Czech Republic. The end of the chapter is a commentary and assessment of interviews.
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„晚明浙江天台宗研究: On the development of T'ien-t'ai school around Zhejiang Area in late Ming dynasty“. 2015. http://library.cuhk.edu.hk/record=b6116116.
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本文以晚明天台宗的發展為主題，并試圖通過浙江這一個案的研究來探究晚明時期中國佛教發展的特點。晚明佛教的復興運動是一個各種佛教發展"模式"競爭的場所。在這裡，不同的人物或派別基於他們所理解的時代需要而有意識的"修剪菩提樹"，由此而產生各種風格迥異的佛教發展模式。晚明天台宗的復興運動也正是當時各種佛教發展模式中重要的一環。
本文首先通過考證得出正統譜系中晚明以來的這些天台宗祖師是由幾系以不同寺院為基礎的僧團編輯而成，并在四份傳承譜系的比較中，得出晚明天台宗在幽溪傳燈之後，由高明寺發展至浙江一帶不同地域的數系傳承，而智旭的靈峰寺僧團在明末清初一直秉承"不自立宗"的宗旨，兩者並非是"念珠式"一襲相承。要理解明清以來天台宗發展的走向，須要首先理解高明寺一系百松真覺、幽溪傳燈所領導的晚明天台宗的"中興"。
從百松真覺的續弘台宗，到幽溪傳燈時期的鼎盛，天台宗已成為東南浙江一帶頗具影響的派別。晚明天台在發展的模式的探索上，以幽溪傳燈的思想最為代表，他認為天台宗所傳的教法是最契合如來本心的，故而在其理論構建中，處處發明天台教旨，將其置於理論建構中的最高地位。
由於智旭思想中多有涉及天台教學，故而他和天台宗之間的關係歷來多有爭訟。本文則通過智旭與天台一系僧團的交流，特別是在他思想探索時期與幽溪傳燈的弟子的"共締千古盟"，來說明他爲什麽會如此注重天台教學。至於爲什麽他會被塑造為天台祖師，本文則通過明清天台譜系的研究來考證智旭的靈峰寺僧團在清中前期與幽溪傳燈一系傳承的交往以及逐漸演化為天台法脈的過程，并試圖通過明清佛教的組織形式來探討這種轉變的原因。
智旭與幽溪傳燈在模式上諸宗融合與宗派爭鳴兩種意見的分歧也促使我們對晚明佛教的融合論作進一步的反思。由於"佛教"這一術語的模糊性，每種發展模式的僧人都將自己所認同的教學模式認為是佛教的正統代表，因而，在他們判別各宗派佛法高低以及融合他宗時，不可避免的將自身所認同的佛法置於最高或最核心的地位，於是所謂的融合也就不可避免的變為伸張一家教旨的論斷，各種模式之間，甚至各種主張融合的模式之間的矛盾和爭訟也因此不可避免。
In this thesis, I aim to discuss the development of T’ien-t’ai school in Late Ming and try to explore, through this case study, the characteristics of Chinese Buddhism in this period.
The Late Ming Buddhist revival is like a site of contestation by different Buddhist development "models", each kind of which intentionally "prunes the bodhi tree" according to its own understanding of Buddhism and the needs of their time.
From the time of Baisong Zhenjue (百松真覺) to Youxi Chuandeng (幽溪傳燈), the T’ien-t’ai School has become an influential faction of Buddhism in southeast China. The characteristic of their model is to highlight their sectarian identity, they put their teaching of T’ien-t’ai as the hightest in their scheme of classification of doctiones and as most conforming to the heart of the teachings of Buddha.
In the study of late Ming Buddhism, there has been much dispute on the relationship between Ouyi Zhixu (蕅益智旭) and the T’ien-t’ai School. In this thesis, I try to reveal Ouyi Zhixu’s communication with the disciples of Youxi Chuandeng to illustrate why he paid so much attention to the T’ien-t’ai teaching. As for why Ouyi Zhixu is presented as the patriarch of T’ien-t’ai School, I will show, through the textual research of T’ien-t’ai lineage recrods during the Ming and Qing Dynasties, how the lineage of the Lingfeng Temple (靈峰寺) sangha in early and mid Qing was transformed to become one of the T’ien-t’ai lineages.
The different understanding of Ouyi Zhixu and Youxi Chuandeng on syncretism or sectarian identity prompts us to rethink the syncretism of Late Ming Buddhism. Because of the ambiguity of the term "Buddhism", all different development models claims that they are the orthodox representation of Buddhism. In different scheme of doctrinal classification (判教), all factions will inevitably put their own theory as the highest or the core teaching of Buddhism.
The ambiguity of the term "Buddhism" also applies to the understanding of Buddhism by the gentry from Confucianism. What they are dealing with is different models of Buddhism, but not Buddhism as a whole. Therefore, the so-called syncretism of Confucianism and Buddhism or the unity of the three teachings (三教合一), actually refers to the relationship between the gentry and the kind of Buddhism that they identitied with. Moreover, the syncretism of Confucianism and Buddhism were with complicated social and historical background.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
馬炳濤.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 137-147).
Abstracts also in English.
Ma Bingtao.
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Liao, Ching-chieh, und 廖靜婕. „A Study of Senior High School Students'' Cognitive Attitude of Buddhism and the Meaning in Life“. Thesis, 2006. http://ndltd.ncl.edu.tw/handle/68375464764978956932.
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碩士南華大學
生死學研究所
94
The purpose of this study is to discuss the actual condition of Senior high school students'' idea about meaning of life and the cognitive attitude of Buddhism and to further analyze the relationships between the two variables. Questionnaire survey and depth interview have been adopted in this study. The subjects of questionnaire survey are the 1120 students from 8 senior high schools in Yunlin County. There are 8 students from questionnaire survey participating in the depth interview. The research uses tools that include "questionnaire on the cognitive attitude of Buddhism", "life attitude profile", and "semi-structured." The questionnaire of life attitude profile is from Dr. Y. C. Ho''s (1990) "Sectional drawing of attitude of life." In this research, the statistic analysis methods contain Descriptive statistics, item analysis, factor analysis, T-test, one-way ANOVA and Pearson correlation. According to this research, some conclusions are summarized as follows: 1.Senior high school students have the above-the-average cognitive attitude of Buddhism and meaning of life. Senior high school students have lower ultimate goal of Buddhism. 2.Senior high school students have lower depression orientation and suicidal tendency. 3.Differences of suicidal tendency among Senior high school students with meaning of life are significant. Senior high school students with lower suicidal tendency have higher meaning of life. Senior high school students with lower suicidal tendency have higher life goal and lower life frustration. 4.Senior high school students with no suicidal tendency have higher relationship between cognitive of Buddhism and meaning of life. 5.Senior high school students with better interpersonal relationship had the higher meaning of life. Senior high school students with better interpersonal relationship have the higher aim of life. 6.Differences of depression orientation among senior high school students with meaning of life and cognitive of Buddhism are significant. Senior high school students with lower depression orientation had the lower existential frustration. Senior high school students with no depression orientation have the better aim of life than others. Senior high school students with no depression orientation have better relationship between meaning of life and cognitive of Buddhism than others. 7.It has higher relationship between ultimate concern, ultimate commitment, and meaning of life. 8.Senior high school students with acceptant influence of peers have the lower aim of life. 9.Senior high school students with no influence of peers have better relationship between meaning of life and cognitive of Buddhism than others. 10.Senior high school students whose parents'' educational backgrounds are above the junior college have lower relationship between meaning of life and cognitive of Buddhism than others. 11.Senior high school students whose parents'' religion is Buddhism have higher relationship between meaning of life and cognitive attitude of Buddhism than others. 12.Senior high school students of Buddhism have higher relationship between meaning of life and cognitive attitude of Buddhism than others. 13.Senior high school students have lower ultimate goal and they identify with civic-minded and charitable altruism. As for Buddhist cognition senior high school students generally identify with karma about the benefit and punitive cognition in depth interview.
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Chao, Ying-Sai, und 趙應賽. „A Study on the Myanmar Overseas Chinese Teacher's Professional Development－Myitkyina Chinese Buddhism andConfucian Cul Ture Training School Case“. Thesis, 2015. http://ndltd.ncl.edu.tw/handle/r68d74.
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碩士臺北市立大學
教育行政與評鑑研究所
104
This study aims to understand the Myanmar Overseas studies teacher's professional development and teacher training . learn found mainly in Myanmar Overseas Chinese Education and Teacher Education situations. The main mining research qualitative research, in a manner of conduct interviews and documents, professional development for teachers collecting information to understand the current situation in Myanmar Overseas Chinese teacher's professional development , implementation effectiveness , difficulties and needs . Based on the findings , summarized the following conclusions： First , teachers' professional foster institution from Taiwan and Mainland China and overseas Chinese from Myanmar parties implement teacher or assist Myanmar Overseas Chinese School Teachers Camp apply. Second , the implementation of teachers' professional training or learning , training for teachers mainly Chinese teaching skills and knowledge and lessons learned in areas such as classroom management , followed by more training time for the cold , summer , month-long , short-term training , compared to long-term training and less. Third , for the implementation of teacher professional development of the main problems included：(1) professional development of teachers lack Planning (2) promotion and pay compensation can not work achievements reflect (3)Resources are not perfect and effective use of (4) teachers lack enthusiasm , less interactive . After the implementation of the training is not relevant profession to assist development . Finally , according to research findings , recommendations for teacher education reference units , schools , teachers and future related research .
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CHAN，TE-YAO und 詹德耀. „A Study in Exposition on Right and Wrong in regards to Bodhidharma's Southern School—Denouncing the Northern School as Advocating the "Gradual" instead of "Sudden" Enlightenment in Buddhism“. Thesis, 2014. http://ndltd.ncl.edu.tw/handle/vu7vkp.
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碩士華梵大學
東方人文思想研究所
102
Abstract “Chan meditation” started to develop in China when a monk named An Shi-gao arrived at Luoyang in the second year of the reign of Emperor Huan of the Han Dynasty (148 AD) and started to advocate “Anapanasati” and promote “integration of Chan and existing Buddhist teachings”. Since then, Chan meditation budded in ancient China. Before Bodhidharma arrived at Guangzhou in the sixth year of the reign of the Emperor Ming of Liu Song of Southern Dynasties (470 AD), Chan of ancient times already had a solid foundation in China, and the translations of many Buddhist texts spread in the country. During the time of Northern Dynasties, Dharma Chan was still one school of Chan Buddhism but not yet the mainstream; it did not become widespread until the beginning of Tang Dynasty. Starting from Bodhidharma, through Huike and Sengcan, Chan Buddhist monks devoted themselves to asceticism. Owing to that, they lived alone and often moved from one place to another; they felt at ease under all circumstances and were not easily affected by rumors at the time. Chan Buddhism did not make a breakthrough in the form until when Daoxin settled down and built a temple for worshiping the Buddha statue in Potou Mountain (also called Shuangfeng Mountain), which lay over 30 kilometers to the northwest of Huangmei, Qizhou (Huangmei County, Hubei Province of modern times). Later Hongren, the successor to Daoxin, received his Chan master’s instructions over his own self-learning. East Mountain Teachings (Dongshan Famen), therefore, became extremely prevalent and the most highly praised Chan school. In terms of the Chan transmission, the dharma was smoothly passed down to the next successor during Bodhidharma and Hongren. However when Shenhui, the successor to Huineng, held Kumbh Mela at Huatai in the 20th year of the reign of Emperor Xuanzong of Tang Dynasty (732 AD), he accused the school of Shenxiu—Puji of propagandizing that the enlightenment in Buddhism should be attained with a gradual instead of sudden approach. Since then, the schools of Chan Buddhism ushered into a new age. Bodhidharma granted the four chapters of Lankavatara Sutra to Huike, Sengcan, Daoxin and Hongren; even Shenxiu continued to practice Lankavatara Sutra. Huineng started to make slight changes, and Shenhui took an even more drastic action by replacing Lankavatara Sutra with Diamond Sutra. By studying Dharma Chan—Chan Buddhism of early times, this article aims at first investigating the dharma preached by Bodhidharma, Huike, Sengcan, Daoxin, Hongren, Shenxiu and Huineng. Second, with the study of “Huatai Debate”—an event causing the school division of Chan Buddhism, the article goes deeper into the historical development regarding the fact that Shenxiu took the place of Faru to preach Buddhist doctrines in public after Hongren’s death, and analyzes the historical discussions regarding the dharma transmission, and the gradual and sudden enlightenment in Buddhism”. Key words: Bodhidharma, Huatai Debate, Shenxiu, Huineng and Shenhui.
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LEI, GAO, und 高磊. „The view of Buddhism in the Muslim Han Kitab during the late Ming and early Qing Dynasty（1573-1735）: A study based on Jinling School“. Thesis, 2018. http://ndltd.ncl.edu.tw/handle/54x24y.
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碩士國立政治大學
宗教研究所
106
During the late Ming and early Qing dynasties (1573-1735), in order to maintain Islamic faith and promote Islam to non-Muslim Han Chinese, Chinese Muslim elites, represented by the “Jinling (Nanjing) School”, began to translate and interpret Arabic and Persian Islamic books in classic Chinese (Han kitab). This movement is not only the first time that Chinese Muslims have spontaneously elaborated Islamic thought in Chinese, but also the first systematic expression of their views on Chinese Buddhism. This thesis takes the Chinese Muslim elites’ view of Buddhism as the research object, mainly focusing on the Muslim Han kitabs written by Wang Daiyu (1584?-1670?), Zhang Zhong (1584?-1670?), Ma Zhu (1640-1711) and Liu Zhi (1662?-1730?), who criticize and borrow from Buddhist thought much more and deeper than other Chinese Muslim elites. First of all, I analyze the Qur'an, the Sunnah and Sufi texts and explore the ideological origins of the Han kitab’s view of Buddhism. Second, I review the interaction between Islam and Buddhism in the history of imperial China, and investigate the social and intellectual backgrounds of the Jinling School and their writings. Third, I explore the approach to the construction of the Han kitab’s view of Buddhism, and analyze the relevant discourses about Buddhism in the Han kitabs. Finally, I conclude the intellectual influence and significance of the Han kitab’s view of Buddhism to Chinese Islam and Chinese religions in general.
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Maher, Derek Frank. „Knowledge and authority in Tibetan Middle Way Schools of Buddhism : a study of the Gelukba (dge lugs pa) epistemology of Jamyang Shayba ('jam dbyangs bzhad pa) in its historical context /“. 2003. http://wwwlib.umi.com/dissertations/fullcit/3108780.
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