Dissertationen: „Buddhist“

1

Shields, James Mark. „Critical Buddhism : a Buddhist hermeneutics of practice“. Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.

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2

Schmid, David Neil. „Yuanqi medieval Buddhist narratives from Dunhuang /“. online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3043951.

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3

Kotas, Frederic John. „Ojoden : accounts of rebirth in the pure land /“. Thesis, Connect to this title online; UW restricted, 1987. http://hdl.handle.net/1773/11074.

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4

Jantrasrisalai, Chanida. „Early Buddhist Dhammakāya its philosophical and soteriological significance /“. Connect to full text, 2008. http://hdl.handle.net/2123/4130.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed June 16, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Department of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.

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5

Vignato, Giuseppe. „Chinese transformation of Buddhism the case of Kuan-yin /“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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6

Chiu, Angela Shih Chih. „The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)“. Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.

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7

Liu, Yading. „Fo jiao ling yan ji yan jiu yi Jin Tang wei zhong xin /“. Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71742325.html.

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Revision and expansion of the author's Thesis (Ph. D.--Sichuan da xue, 2003).
"Sichuan da xue shi wu '211 gong cheng' zhong dian jian she xue ke xiang mu." 880-07 Includes bibliographical references.

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8

Li, Xin Jie. „Weituo : a protective deity in Chinese Buddhism and Buddhist art“. Thesis, University of Macau, 2012. http://umaclib3.umac.mo/record=b2585607.

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9

Smith, Buster G. Bader Christopher D. „American Buddhism a sociological perspective /“. Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5310.

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10

Karmay, Samten Gyaltsen. „Origin and early development of the Tibetan religious traditions of the Great Perfection (Rdzogs Chen)“. Thesis, SOAS, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368854.

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rDzogs chen, the "Great Perfection", is a philosophical and meditational system of Tibetan Buddhism. It is the counterpart of the Ch'an in Chinese Buddhism and Zen in Japan. Western writers on Tibetan Buddhism have viewed it as a survival of the Ch'an which was once known in Tibet in the eighth century A.D., but declined after the breakup of the Tibetan empire in the mid-ninth century A.D. This view is mainly derived from the attitude of the Tibetan Buddhist orthodox schools who regarded rDzogs chen as a resurrection of Ch'an the practice of which according to the Tibetan historical tradition was officially banned after the famous Sino-Indian Buddhist controversy around 790 A.D. in Tibet. The other interesting aspect of rDzogs chen is that it is a teaching adhered to by the Buddhist school, the rNying ma pa as well as by the Bonpo (followers of the Bon religion in Tibet). Although studies in Tibetan Buddhism have advanced much in recent years, the origin and historical development of rDzogs chen has remained totally unknown. The present Study therefore focuses mainly on the origin of its theories such as "Primordial Purity" which it sees as the basis for spiritual development, and its historical and literary development. The sources for this study are mainly ninth century documents from Central Asia and texts belonging to the tenth and eleventh centuries from Tibet itself. They shed new light on the origins of rDzogs chen and its philosophical conceptions.

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11

Sonam, Tenzin, und Tenzin Sonam. „Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science“. Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.

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Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview of the two knowledge traditions. Hence, in this research focuses on how six Tibetan Buddhist monks were situating/reconciling the scientific concepts like the theory of evolution into their traditional Buddhist worldview. The monks who participated in this study were engaged in a further study science at a university in the U.S. for two years. Using case study approach, the participants were interviewed individually and in groups over the two-year period. The findings revealed that although the monks scored highly on their acceptance of evolution on the Measurement of Acceptance of Theory of Evolution (MATE) survey, however in the follow-up individual and focus group interviews, certain conflicts as well as agreement between the theory of evolution and their Buddhist beliefs were revealed. The monks experienced conflicts over concepts within evolution such as common ancestry, human evolution, and origin of life, and in reconciling the Buddhist and scientific notion of life. The conflicts were analyzed using the theory of collateral learning and was found that the monks engaged in different kinds of collateral learning, which is the degree of interaction and resolution of conflicting schemas. The different collateral learning of the monks was correlated to the concepts within evolution and has no correlation to the monks’ years in secular school, science learning or their proficiency of English language. This study has indicted that the Tibetan Buddhist monks also experience certain cognitive conflict when situating Western scientific concepts into their Buddhist worldview as suggested by research of science learners from other non-Western societies. By explicating how the monks make sense of scientific theories like the theory of evolution as an exemplar, I hope to inform the current effort to establish science education in the monastery to develop curricula that would result in meaningful science teaching and learning, and also sensitive to needs and the cultural survival of the monastics.

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12

Eddy, Glenys. „Western Buddhist experience the journey from encounter to committment in two forms of western Buddhism /“. Connect to full text, 2007. http://hdl.handle.net/2123/2227.

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Thesis (Ph. D.)--University of Sydney, 2007.
Title from title screen (viewed 26 March 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.

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13

Jameson, Derry. „Curating Buddhism: Reimagining Buddhist Statues in a Museum and Temple Setting“. Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/19658.

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This thesis considers whether a Buddhist statue in a museum context can be both aesthetic and devotional. By reexamining the relationship between a devotional object, its surrounding space, and its viewer, this thesis will suggest how a museum gallery, though not a consecrated ritual space, can still potentially be a place for spiritual engagement akin to a religious sanctuary. Through a comparison of Gallery 16 of the Asian Art Museum, San Francisco and Mengjia Longshan Temple, Taipei, Taiwan as a case study in terms of their spaces and the movement of people within the space in relation to the objects, this thesis will consider how Buddhist statues may continue to exist as spiritual objects and works of aesthetic appreciation without losing their past as devotional icons, and I will do this by applying Victor Turner’s concepts of liminality and the liminoid.

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14

Nichols, Michael David. „Malleable Māra the transformations of a Buddhist symbol of evil /“. Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1086204203.

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15

Suzuki, Satona. „Japanese Buddhist missionary activities in Korea, 1877-1910“. Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368045.

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16

Li, Gregory Kenneth, und 李群雄. „Tantric symbolism in Vajrayogini imagery“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166225.

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17

Dao, The Duc. „Buddhist pilgrimage and religious resurgence in contemporary Vietnam /“. Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/6512.

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18

Hei, Rui. „Hariti, from a demon mother to a protective deity in Buddhism : a history of an Indian pre-Buddhist goddess in Chinese Buddhist art“. Thesis, University of Macau, 2010. http://umaclib3.umac.mo/record=b2537050.

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19

Keown, Damien. „Ethical perfection in Buddhist soteriology“. Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:ceb58e69-6448-4f67-98d3-9ef4d28d2123.

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The extent of the ethical component in the Buddha's teachings is often commented upon but has received disproportionately little attention from scholars. This thesis is intented to make a contribution in this area by (i): examining the substantive content of Buddhist ethical categories; (ii) locating ethics and the goal of ethical perfection in the context of the overall soteriological framework elaborated by the Buddha; (iii) offering a characterisation of the formal structure of Buddhist ethics according to the typology of philosophical ethical theory. The scope of the enquiry will include ethical data from both the Small and Large Vehicles. Previous research has concentrated almost exclusively on the Theravāda system and this has resulted in a truncated presentation of Buddhist ethics which has failed to reveal the underlying structure and its development through time. The present discussion therefore proceeds in a roughly chronological sequence in the selection of its data, considering first of all material from Theravādin sources (both Canonical and commentarial) and passing on to an investigation of the systematisation of ethical categories in the Abhidharma of the Small Vehicle as found in the scheme of the Sarvāstivāda preserved in the Abhidharmakośa. Subsequently, in Chapter 4, an account of Mahayana ethics is offered drawing mainly on the Śila-paṭala of the Bodhisattvabhūmi. The final two chapters (5 and 6) discuss two influential theories of ethics elaborated in the Western tradition which bear a prima facie resemblance to the theoretical structure of Buddhist ethics. Chapter 5 will deal with Utilitarianism and its resemblance to Buddhism, and Chapter 6 will be devoted to the Aristotelian ethical system. My conclusion will be that the Aristotelian model provides the closest analogue to Buddhism and a preliminary attempt will be made to pursue certain points of contact as an indication of the direction for future research. The overall argument, which is cumulative throughout the thesis, will be that ethical perfection in Buddhism is an integral and inalienable component in the perfection of human nature envisaged and attained by the Buddha. This, together with the intellectual perfection epitomised by the attainment of insightful knowledge (paññā). constitutes the Summum Bonum or complete good for man.

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20

Surendran, Gitanjali. „"The Indian Discovery of Buddhism": Buddhist Revival in India, c. 1890-1956“. Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11168.

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This dissertation examines attempts at the revival of Buddhism in India from the late nineteenth century to the middle of the twentieth century. Typically, Dr. Bhimrao Ambedkar's conversion to Buddhism in 1956 is seen as the start of the neo-Buddhist movement in India. I see this important post-colonial moment as an endpoint in a larger trajectory of efforts at reviving Buddhism in India. The term "revival" itself arose as a result of a particular understanding of Indian history as having had a Buddhist phase in the distant past. Buddhism is also seen in the historiography as a British colonial discovery (or "recovery") for their Indian subjects viz. a range of archaeological and philological endeavors starting in the early decades of the nineteenth century. I argue that there was a quite prolific Indian discourse on Buddhism starting from the late nineteenth century that segued into secret histories of cosmopolitanism, modernity, nationalism and caste radicalism in India. In this context I examine a constellation of figures including the Sri Lankan Buddhist ideologue and activist Anagarika Dharmapala, Buddhist studies scholars like Beni Madhab Barua, the Hindi writer, socialist, and sometime Buddhist monk Rahula Sankrityayana, the first Prime Minister of India Jawaharlal Nehru and Ambedkar himself among others, to explicate how Buddhism was constructed and deployed in the service of these ideologies and pervaded both liberal and radical Indian thought formations. In the process, Buddhism came to be characterized as both a universal and national religion, as the first modern faith system long before the actual advent of the modern age, as a system of ethics that espoused liberal values, an ethos of gender and caste equality, and independent and rational thinking, as a veritable civil religion for a new nation, and as a liberation theology for Dalits in India and indeed for the entire nation. My dissertation is about the people, networks, ideas and things that made this possible.
History

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21

Saitanaporn, Phramonchai. „Buddhist deliverance a re-evaluation of the relationship between Samatha and Vipassanā /“. Connect to full text, 2009. http://hdl.handle.net/2123/5400.

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Thesis (Ph. D.)--University of Sydney, 2009.
Title from title screen (viewed September 18, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.

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22

Hsieh, Su-Lien. „Buddhist meditation as art practice : art practice as Buddhist meditation“. Thesis, Northumbria University, 2010. http://nrl.northumbria.ac.uk/1942/.

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This thesis explores the impact of meditation on art practice. Its basic hypothesis is that Buddhist meditation can expand creative capacity by enabling the practitioner to transcend the limits of everyday sense experience and consciousness. Artists engaging in meditation develop a closer, more aware relationship with their emptiness mind (kongxin), freeing them from preconceptions and contexts that limit their artistic creation. Because this practice-led research focuses on how to expand one‘s freedom as an artist, I use two models to explore studio practice, then compare and contrast them with my own prior approach. A year-by-year methodology is followed, as artistic practice develops over time. The first model is studio practice in the UK, the second is Buddhist meditation before artistic activity. The research took place over three years, each representing a distinct area. Accordingly, in area 1 (the first year), I compared studio art practice in the UK with post-meditation art practice; in area 2 (the second year), I compared studio art practice in the UK with prostration practice at Bodh-gaya, India plus meditation before act activity; in area 3 (the third year), I compared studio art practice in the UK with entering a month-long meditation retreat in Taiwan before practicing art. By Buddhist meditation I refer more specifically to insight meditation, which K. Sri Dhammananda has described as follows: Buddha offers four objects of meditation for consideration: body, feeling, thoughts, and mental states. The basis of the Satipatthana (Pāli, refers to a "foundation" for a "presence" of mindfulness) practice is to use these four objects for the development of concentration, mindfulness, and insight or understanding of our-self and the world around you. Satipatthana offers the most simple, direct, and effective method for training the mind to meet daily tasks and problems and to achieve the highest aim: liberation. (K. Sri II Dhammananda 1987:59) In my own current meditation practice before art practice, I sit in a lotus position and focus on breathing in and breathing out, so that my mind achieves a state of emptiness and calm and my body becomes relaxed yet fully energized and free. When embarking on artistic activity after meditation, the practice of art then emerges automatically from this enhanced body/mind awareness. For an artist from an Eastern culture, this post-meditation art seems to differ from the practices of Western art, even those that seek to eliminate intention (e.g. Pollock), in that the artist‘s action seem to genuinely escape cogito: that is, break free of the rational dimensions of creating art. In my training and development as a studio artist, I applied cogito all the time, but this frequently generated body/mind conflict, which became most apparent after leaving the studio at the end of the day: I always felt exhausted, and what was worse, the art that I created was somehow limited. However, my experience was that Buddhist meditation, when applied before undertaking art practice, establishes body/mind harmony and empties the mind. For this artist at least, this discovery seemed to free my art as it emerged from emptiness through the agency of my energized hand. It was this, admittedly highly personal, experience that led me to undertake the research that informs this thesis.

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23

黃廣昌 und Kwong-cheong Wong. „On the virtues approach to Buddhist environmental ethics“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4154738X.

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24

Primprao, Disayavanish Strand Kenneth H. Padavil George. „The effect of Buddhist insight meditation on stress and anxiety“. Normal, Ill. Illinois State University, 1994. http://wwwlib.umi.com/cr/ilstu/fullcit?p9510422.

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Thesis (Ph. D.)--Illinois State University, 1994.
Title from title page screen, viewed March 24, 2006. Dissertation Committee: Kenneth H. Strand, George Padavil (co-chairs), Larry D. Kennedy, John R. McCarthy. Includes bibliographical references (leaves 132-142) and abstract. Also available in print.

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25

Saitanaporn, Phramonchai. „BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ“. Thesis, The University of Sydney, 2009. http://hdl.handle.net/2123/5400.

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This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.

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26

Fernandes, Karen M. „Transforming emotions : the practice of lojong in Tibetan Buddhism“. Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31105.

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This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.

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27

Lingley, Kate Alexandra. „Widows, monks, magistrates, and concubines social dimensions of sixth-century Buddhist art patronage /“. Click to view the dissertation via Digital dissertation consortium, 2004.

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28

au, Aung Myint@correctiveservices wa gov, und Aung Myint. „Theravada Treatment and Psychotherapy: An Ecological Integration of Buddhist Tripartite Practice and Western Rational Analysis“. Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20071130.121741.

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An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.

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29

English, Elizabeth. „Vajrayogini : her visualisation, rituals, and forms“. Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313185.

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30

Suen, Hon-ming Stephen, und 孫漢明. „Methods of spiritual praxis in the Sarvāstivāda: a study primarily based on the Abhidharma-mahāvibhāṣā“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44404980.

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31

Wang, Youxuan. „Madhyamaka Vijnanavada and deconstruction : a comparative study of the semiotics in Kumarajiva, Paramartha, Xuanzang and Derrida“. Thesis, Bath Spa University, 1999. http://researchspace.bathspa.ac.uk/1440/.

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32

Rawlings-Way, Olivia M. F. „Religious interbeing : Buddhist pluralism and Thich Nhat Hanh“. Thesis, Department of Indian Sub-Continental Studies, Faculty of Arts, 2008. http://hdl.handle.net/2123/13156.

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33

Qin, Wen-jie. „The Buddhist revival in post-Mao China women reconstruct Buddhism on Mt. Emei /“. online access from Digital dissertation consortium, 2000. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9972494.

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34

Yogo, Rinako. „Jung and Buddhism : a hermeneutical engagement with the Tibetan and Zen Buddhist traditions“. Thesis, University of Kent, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365210.

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This thesis examines Jung's relation to Buddhism, in particular the Tibetan and Zen Buddhist traditions from a hermeneutic perspective. It addresses the way Jung attempted to make a dialogue between Analytical Psychology and Buddhism and the extent to which he was successful. Jung's approach to Buddhism is sometimes affected by Eurocentric prejudices, which led him to misunderstand some of the concepts of Buddhism. Moreover, from the standpoint of a psychologist, Jung had a tendency to reduce Buddhist thought to its psychological aspects, and not to pay sufficient attention to its traditional meanings. Jung was also highly selective in his use of Buddhist texts and focussed on those texts which appeared to confirm, or conform to, his psychological thinking, but dismissed other Buddhist materials which had no common base with his psychology. To contrast his approach, this thesis examines the theory of the phenomenology of religion, which emphasises the recognition of the irreducibility of religious phenomena and claims that we must understand religion within its own cultural context. From the perspective of the phenomenology of religion, Jung's methodology lacks objectivity and fails to exercise epoche, which means a suspension of one's own judgement or the exclusion of every possible presupposition. Rather, Jung seems to over-emphasise eidetic vision, which is a form of subjectivity that implies an intuitive grasp of the essentials of a situation in its wholeness. There are important achievements in Jung's engagement with Buddhism and indeed Jung should be regarded as a pioneer in this field of research. Jung's writings on Buddhism had a major influence on later studies of the various Buddhist traditions and meditation in relation to Western psychology and its therapeutic techniques. From this more positive perspective, this thesis explores in detail the strengths and shortcomings of Jung's engagement with the different Buddhist traditions, in order to assess its potential contribution to the contemporary dialogue between East and West.

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Barber, Michael. „'The Unravelers' : Rasa, becoming, and the Buddhist novel“. Thesis, University of Roehampton, 2016. https://pure.roehampton.ac.uk/portal/en/studentthesis/the-unravelers(6ff07eb3-3289-4c6d-b128-026e31277233).html.

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The Unravelers is a Buddhist novel of literary fiction, which to my knowledge is the first in the last one hundred years to synthesize the Buddhist teachings and values found in the suttas of the Pāli Canon, the theory of ancient Indian kāvya literature, and the latest stylistic and structural innovations of contemporary literary fiction. The narrative follows four characters from the moment of their deaths as they manipulate the process of becoming—the mental act of creating and entering into “worlds”. The novel depicts the characters’ development of dispassion for a variety of realms, resulting in their eventual return to the human world with the motivation necessary to practice the Buddhist path. My critical essay opens with an introduction to kāvya and Theravāda Buddhist concepts that are particularly relevant to the process of creating a fictional world— namely, saṅkhāra (fabrication) and bhava (becoming)—and the inherent karma of writing. Section II “Literary Review” explores narrative modes from Theravāda Buddhist literature and develops them through experimental narrative modes of contemporary literary fiction. Section III discusses the depiction of becoming, fabrication, and dispassion through the novel’s characters. Section IV “Rasa,” explains the theory of how a reader experiences the work’s savor, while relating the use of rasa in The Unravelers to the early Buddhist kāvyas (the Pāli Canon’s Udāna and Dhammapada, and two works by Aśvaghoṣa). Section V evaluates the classic use of Buddhist concepts and metaphors in Aśvaghoṣa’s Handsome Nanda as compared to The Unravelers. Section VI examines Jack Kerouac’s The Dharma Bums as a forerunner to the genre of the Buddhist novel and Keith Kachtick’s Hungry Ghost as archetypal. Section VII concludes by detailing The Unravelers’ contribution to the Buddhist novel.

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Tsai, Chin-ling. „Buddhist education and the rise of the Buddhist university in modern Taiwan“. Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566812.

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This thesis explores the role of Buddhist education in Chinese history and the background that caused modern Buddhist monasteries in Taiwan to establish higher educational institutions. I begin my investigation with a brief survey of Buddhist education in pre-modern China, but turn quickly to the Republican period when Buddhism was regarded as a declining religion that brought no contribution to a society seeking modernization. Against this background, the revolutionary monk- Taixu championed a series of reforms, including reforms to Buddhist education. The modern scholar, Holmes Welch, writing in the 1960s, concluded that Taixu's blueprint of reviving Chinese Buddhism was mostly unsuccessful in his own days and therefore of only limited influence. Yet, even after Taixu's Buddhist seminaries shut down, young monks who were educated there later on fled to Taiwan where these young monks continued to propagate Taixu's idea of "Humanistic Buddhism" and to adopt Buddhism to the needs of contemporary society. Among these efforts, the . promotion of Buddhist education played a crucial role and is embodied in the establishment of five universities in the past two decades. In the later part of the thesis, I examine how these universities are different from other types of universities and whether or not they fulfill the missions that the funding groups intended to achieve when starting these universities. I argue that within a competitive environment, these universities set up by Buddhist groups need to establish a more clear identity and a better understanding of what exactly is needed in the educational environment of Taiwan. Only by doing so will they prove their values to society and establish a stable position in the future.

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Galloway, Charlotte Kendrick. „Burmese Buddhist imagery of the early Bagan period (1044-1113)“. Connect to this title online, 2006. http://thesis.anu.edu.au/public/adt-ANU20071112.160557/index.html.

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38

Bayle, Beatrice. „Conserving mural paintings in Thailand and Sri Lanka : conservation policies and restoration practice in social and historical context /“. Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7144.

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39

Daya, Roshni. „Buddhist moments in psychotherapy“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ64806.pdf.

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40

Mukdamanee, Vichaya. „(De)contextualising Buddhist aesthetics“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:ee1e2b7f-1c97-40ec-be69-160a3a35cf03.

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'(De)contextualising Buddhist Aesthetics' is a practice-led artistic research project focusing on the interchanging transition between Buddhist and artistic practices. Essentially inspired by the concept of vipassana meditation, I created a series of performances involving repetitive actions centring on the tasks of re-arranging readymade objects into multiple precarious configurations. Many exercises challenge the laws of gravity and other physical limitations of objects, as well as encouraging the learning experience through the process of trial and error. During the course of mindful observation of the performing body and objects, the mental state gradually gains moments of stillness and silence, which approach the meaning of emptiness (suññata) in Buddhism. Repeated failures generate intermittent feelings of exhaustion and disappointment, which naturally become part of the progress, and can be personally used to develop insight into the notions of impermanence and the non-self derived from dhamma (Buddhist teachings). The video and photography documentations were edited and altered to generate a visual experience that echoes my thoughts and feelings developed during the proceedings; these moving images later inspired other series of hand-made artworks, including collages, drawings and paintings on paper and canvas, exhibited as part of the installations. Various techniques were applied so these objective components resonate a comparative experience of uncontrollability and controllability: dynamic and stillness, fast pace and slow rhythm, abstract and representation. Some two-dimensional pieces are transformed to three-dimensional and their displays keep changing from location to location, and from time to time, in conjunction with an unstable state of the mind. All artworks were created in various formats and interrelate and inform each other. They act together as evidence of the endless journey of artistic learning, which also mirrors the concept of self-learning in Buddhist meditation.

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Wikramagamage, Chandra. „Principles of Buddhist iconology /“. Polgasovita (Sri Lanka) : Academy of Sri Lankan culture, 1997. http://catalogue.bnf.fr/ark:/12148/cb370849024.

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42

Niderost, Heather I. (Heather Isabel). „The myth of Maitreya in modern Japan, with a history of its evolution /“. Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56655.

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This thesis deals with the myth of Maitreya, the next Buddha to come. The myth is traced from its earliest emergence in the Buddhist scriptures, briefly through its metamorphosis in China, with a view to presenting its evolution in Japan. The myth's history in Japan spans thirteen centuries, and as a result it is interesting to explore it in its historical context to see how the myth evolves and changes according to the exigencies of the times.
Buddhism has in many ways been synthesized into the Japanese indigenous Shinto context, with the result that the myth of Maitreya has emerged not simply as a Buddhist figure, but a pan-Japanese phenomenon very much responding to the Japanese ethos of "world-mending". This underlying current has become particularly strong in the twentieth century with the result that Maitreya has become a vehicle for social rectification as well as hope.

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Roberts, Peter Alan. „The biographies of Ras-chung-pa : the evolution of Tibetan hagiography“. Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:e4d7b22b-5a36-4d7c-8e41-3616935d4a78.

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This thesis examines accounts of the life of Ras-chung-pa, also known as rDo- rje Grags-pa (1084-1161), written from the thirteenth to the eighteenth centuries. It identifies what sources are presently available and discusses their inter-relationship. The thesis will present a development of narrative traditions that fuse and eventually climax in the sixteenth century Ras-chung-pa'i rNam-thar by rGod-tshang Ras-pa, which is the standard biography for present-day Tibetan Buddhism. This thesis will reveal how rGod-tshang Ras-pa's version of the first half of Ras-chung- pa's life is a late composite of various conflicting narratives. As the primary source materials have been little studied or even identified, a major part of the thesis will be an exploration and identification of the sources. The thesis will both show how narratives about Ras-chung-pa evolved and suggest their possible historical sources.

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Pepper, France A. (France Allison). „The thousand buddha motif : a visual chant in buddhist cave-temples along the silk road“. Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23351.

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As early as the fifth century C.E., the thousand buddha motif had become a prevalent feature in the art of many cave-temples in Gansu, China. Past scholarship concentrated on tracing the textual sources of the motif and with relating it to the practices associated with the devotion to the three thousand buddhas of the three ages. Past research has not considered how the thousand buddhas may have been a reflection of a wider range of religious practices and popular beliefs nor has it explored the motif's artistic origin.
By demonstrating that the earliest examples of the two-dimensional painted form of the thousand buddhas came from Gansu and that the motif was related to an iconographic and architectural design that existed between several Gansu cave-temple sites, this study proposes that the thousand buddha motif was a Gansu cave-temple art innovation that influenced cave-temple decor in areas west of Gansu. In addition, possible reasons for the prevalence of the motif are suggested by considering that it may have reflected the relationship between the thousand buddhas and meditative practices as well as the acts of chanting and circumambulation.

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Eddy, Glenys. „Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism“. Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2227.

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This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.

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46

Eddy, Glenys. „Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism“. Arts, 2007. http://hdl.handle.net/2123/2227.

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Doctor of Philosophy
This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.

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47

Daisley, Simon Francis Stirling. „Exorcising Luther: Confronting the demon of modernity in Tibetan Buddhism“. Thesis, University of Canterbury. Social and Political Sciences, 2012. http://hdl.handle.net/10092/7329.

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This study explores the idea that the Western adaptation of Tibetan Buddhism is in fact a continuum of the Protestant Reformation. With its inhospitable terrain and volatile environment, the geography of Tibet has played an important role in its assimilation of Buddhism. Demons, ghosts and gods are a natural part of the Tibetan world. Yet why is it that Tibetan Buddhism often downplays these elements in its self portrayal to the West? Why are Westerners drawn to an idealistic view of Buddhism as being rational and free from belief in the supernatural when the reality is quite different? This thesis will show that in its encounter with Western modernity Tibetan Buddhism has had to reinvent itself in order to survive in a world where rituals and belief in deities are regarded as ignorant superstition. In doing so it will reveal that this reinvention of Buddhism is not a recent activity but one that has its origins in nineteenth century Protestant values. While the notion of Protestant Buddhism has been explored by previous scholars this thesis will show that rather than solving the problems of disenchantment, Buddhist Modernism ignores the human need to find meaning in and to take control over one’s surroundings. In doing so it will argue that rather than adopting a modern, crypto-Protestant form Buddhism, Westerners instead need to find a way to naturally transplant Tibetan Buddhism onto their own surroundings.

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48

Lau, Hoo-cheong. „Redevelopment of Miu Fat Buddhist Monastery“. Hong Kong : University of Hong Kong, 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947114.

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49

Karlsson, Klemens. „Face to face with the absent Buddha : The formation of Buddhist Aniconic art“. Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-421.

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Early art in Buddhist cultic sites was characterized by the absence of anthropomorphicimages of the Buddha. The Buddha was instead represented by different signs, like awheel, a tree, a seat and footprints. This study emphasizes the transformation this artunderwent from simple signs to carefully made aniconic compositions representing theBuddha in a narrative context.

Buddhist aniconic art has been explained by a prohibition against images of theBuddha or by a doctrine that made it inappropriate to depict the body of the Buddha.This study rejects such explanations. Likewise, the practice of different meditationalexercises cannot explain this transformation. Instead, it is important to understand thatearly art at Buddhist cultic sites consisted of simple signs belonging to a shared sacredIndian culture. This art reflected a notion of auspiciousness, fertility and abundance.The formation of Buddhist aniconic art was indicated by the connection of these auspi- cious signs with a narrative tradition about the life and teachings of the Buddha.

The study emphasizes the importance Sakyamuni Buddha played in the formation ofBuddhist art. The Buddha was interpreted as an expression of auspiciousness, but hewas also connected with a soteriological perspective. Attention is also focused on thefact that the development of Buddhist art and literature was a gradual and mutualprocess. Furthermore, Buddhist aniconic art presaged the making of anthropomorphicimages of the Buddha. It was not an innovation of motive for the Buddhists when theystarted to make anthropomorphic images of the Buddha. He was already there.

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Rugola, Patricia Frame. „Japanese Buddhist art in context : the Saikoku Kannon pilgrimage route“. Connect to resource, 1986. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1261486365.

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Dissertationen zum Thema „Buddhist“

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