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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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Thanapet, Komgrij, and n/a. "Campus planning for sustainable development from a Buddhist perspective." University of Canberra. Design and Architecture, 2002. http://erl.canberra.edu.au./public/adt-AUC20050719.114301.
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This thesis is about the concept of Sustainable Development and its application
in Thailand. Whilst many people and Thai Government itself accept the need for
sustainable development as an integral part of the country's future, there is no clear
consensus on what the application of sustainable development will actually mean for
Thailand.
Up until this point in time the most common referent for sustainable
development in Thailand has been the United Nations´ "Our Common Future" and
"Agenda 21". Even though this document contains many broad principles that are
applicable, there are significant differences in Thai context, which require alternatives
to be proposed.
Buddhism supplies a Thai point of departure for such an alternative. This thesis
purposes that the principle of Buddhism such as Arriyacca, Patticca-Samuppada, Tri-
Lakkha and etc. are entirely appropriate for application on the Thai socio-environment
development. This discussion is a key part of this thesis.
As a mean of verification and of applied example, the last section of the thesis
looks specifically at growth patterns of areas and spaces in "Central Academic Area"
(CAD) in the main campuses of regional public-universities of Thailand.
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Kim, Sunhee. "Emotion and performance processes : from a Korean Buddhist perspective." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14859.
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The intention of this thesis is to reconsider and redefine how emotion in acting is understood and practiced. This thesis addresses the problematic notion of the separation of emotion and action in performance practice. It begins by pointing out how inherent in this separation are the dualistic and hierarchical understanding of body and mind and subjectivity and objectivity, from which stems the unnecessary issue in and around ‘acting emotion’. From the perspectives of the Buddhist understanding of Mind and Heidegger’s ontology of Being, the complex nature of thought, action, emotion and self is examined and reconsidered. Through the three practical projects I examine, from the perspectives of the director and/or the actor, my process of utilising ‘simple’ task-based actions as a means of creating appropriate condition(s) that may allow the actors to directly enter into an ‘emotional’ state of being doing. The first project –ing; playing (no)self focuses on playing emotion in the context of a devised performance; the second project, (Playing) The Maids focuses on playing emotion in the context of ‘character acting’; and the third project Mother Project; playing a ‘foreign’ emotion focuses on a particular Korean emotion, han. This thesis is accompanied by three DVDs, which contain clips of selected scenes of the performances as well as full-length recordings of the performances.
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Howes, M. A. S. "Changing the corporate mind : a Buddhist perspective on business morality." Thesis, Aston University, 1993. http://publications.aston.ac.uk/10866/.
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This thesis is concerned with establishing where the Buddhist tradition, founded in India some 2500 years ago, can make a contribution to the new and growing discipline of business ethics. Part One: From the growing body of business ethics literature it seems that business managers increasingly have a problem of learning how to respond to public and political pressure on business to behave more ethically while, at the same time, continuing to run their affairs profitably in an increasingly complex and uncertain business environment. Part One first looks at the evidence for this growing interest and at the nature of the `business ethics problem', and then reviews the contribution of Western theory to solving it. Part Two: In Part Two a possible solution which overcomes some of the limitations of Western theory is described. This is based on a Buddhist analysis of individual morality, and of the moral relationship between the individual and the group. From this a general theoretical framework is proposed. To show how it can be practically applied to the needs of business a description is then given of how the framework was used to design and test a pilot `moral audit' of Windhorse Trading, a Buddhist company based in Cambridge, England. From the results of this pilot study it is concluded that, given some additional research, it would be possible to take the theoretical framework further and use it as the basis for developing operational guidelines to help businesses to make detailed ethical decisions.
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Lok, Wai-ying, and 駱慧瑛. "The significance of Dunhuang iconography from the perspective of Buddhist philosophy: a study mainly based onCave 45." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48199321.
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This study explores the significance of Dunhuang 敦煌 iconography from the perspective of
Buddhist philosophy. The time span of the Dunhuang iconography of the Grottoes runs from
the 4th to the 14th centuries. This wide coverage makes it extremely valuable for revealing the
developments in art, history, culture, and religious activities in China, and neighbouring
regions along the Silk Road.
Most scholars have approached the Dunhuang Grottoes from the perspectives of art, history,
or archaeology. However, studying the Dunhuang Grottoes from the perspective of Buddhist
philosophy has remained under-researched, and therefore, less exhaustively dealt with. It is in
Dunhuang Mogao 莫高
Cave 45 that one can see the most well preserved Buddha statue
group, and the only Guanyin S?tra 觀音經, i. e. the Chapter of the Universal Gateway of
Avalokite?vara Bodhisattva 普門品
from the Saddharmapu??ar?ka S?tra 妙法蓮華經, painted
on one entire wall. This dual association has rendered Cave 45 the most ideal source for this
research.
In this research, Buddhist iconography will be studied in the light of Buddhist philosophy.
The study also takes into account triangulation of data collected through various sources,
namely: (1) Field trips in Dunhuang and related areas for primary data collection; (2) Image
analyses of data collected from primary and secondary sources; (3) Verification of data in the
light of both ancient and modern Buddhist literature.
The research will be focused on identifying Buddhist philosophy from the mural paintings of
the Guanyin S?tra and on the conceptualized understanding of the material as presented in the
paintings. The causes
of suffering will be identified after examining the thirty-three
manifestations / appearances of Avalokite?vara as depicted here. The scenes of various
desires as identified and conceptualized in the mural painting of the Cave 45 will also be
studied.
The Buddha statue in the centre of the statue group portrays cessation of suffering. The
statues of bodhisattvas and disciples along both sides, with different facial expressions and
body gestures, portray the different levels of cessation of suffering, all leading to ultimate
awakening and full emancipation. In this connection, the missing pair of statues in the statue
group will also be explored and identified.
It is true that Dunhuang iconography, as exemplified through Cave 45, can be approached
from many perspectives. However, the primary objective of this study is to show that the
Dunhuang iconography is designed as an artistic portrayal of the fundamental teachings of
Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Le, Thua Tien Art College of Fine Arts UNSW. "Journey to inner peace installation and sculpture from a buddhist perspective." Publisher:University of New South Wales. Art, 2008. http://handle.unsw.edu.au/1959.4/41874.
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My Master of Fine Arts research project focuses on installation and sculpture that embodies the themes of Buddhism and War. My artwork examines how the two themes interact and influence each other. Making art, for me, is an intensely personal process of rediscovering myself. The project is an attempt to create a visual conversation between my personal experiences, memories and imagination. In particular, I explore the collective memory of the people of Hue in relation to the immediate past, and the longer historical heritage of the city and the region. Chapter One provides a background to my personal experiences of growing up in Hue, Vietnam, during a time of war. This is a relevant starting point as these experiences have shaped my life and my art practice. This chapter begins with my childhood and charts my journey into art education. Visual art is the form and methodology by which I can best express my thoughts, dreams, and reflections. Through sculpture I can share my own vision and thoughts with people from different cultural backgrounds, ideally reaching beyond existing socio-cultural boundaries. It is a personal journey that has led me toward the path of re-discovering my inner world and awakening a forward-looking perspective. Chapter Two explores the influence Buddhist philosophy has on my art practice. This chapter also discusses the work of four contemporary artists who are primarily concerned with themes of Buddhism and war. Through this research I explore how the philosophy of Buddhism gave me a new perspective on how an artist can live completely in the present, while building a bridge between the past and the future through creative practice. Buddhism is a process of everyday transformation; in practice it is an attempt to forge new beginnings in every facet of daily life. Chapter Three discusses my earlier sculpture and installation artworks. I then examine how this led me to collaborate with other international contemporary artists who share a common aesthetic or theme. Chapter Four examines my current art practice and discuss how I see it shaping my future art practice.
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Alahakoon, Yasanthi. "Rearticulating knowledge management: An alternative perspective informed by the Buddhist epistemology." Thesis, Queensland University of Technology, 2021. https://eprints.qut.edu.au/226954/1/Yasanthi_Alahakoon_Thesis.pdf.
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This thesis is entitled ‘Rearticulating knowledge management: an alternative perspective informed by the Buddhist epistemology’. It examines the knowledge management perspectives with specific reference to the philosophical foundation of the knowledge management discipline. Building on the Western knowledge foundation, which is widely discoursed in this discipline, this thesis extends the existing knowledge by drawing on the Buddhist epistemological perspective. This endeavour leads to bridge the Western and Eastern perspectives and derives insights from the Buddhist perspective for the betterment of organisational knowledge management. In conclusion, the thesis enlightens on a humanist approach to managing knowledge of knowledge workers.
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Ullyatt, Gisela. ""Bride of Amazement" : a Buddhist perspective on Mary Oliver's poetry / G. Ullyatt." Thesis, North-West University, 2013. http://hdl.handle.net/10394/9710.
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The thesis undertakes a Buddhist reading of Mary Oliver’s oeuvre. It seeks to fill a palpable lacuna in extant criticism of her work, which tends to adopt Romantic, Feminist, Ecocritical, and Christian viewpoints. Thus far, no criticism has offered a sustained reading of her work from a specifically Buddhist stance.
The thesis is structured in five chapters. The introductory chapter is followed by a literature review. The next three chapters are devoted to the Buddhist themes of Mindfulness, Interconnection, and Impermanence respectively. Each chapter opens with detailed consideration of its respective theme before moving on to the analysis and amplification of poems pertinent to it. In addition, the main Buddhist theme of each chapter is subdivided into its component sub-themes or corollaries.
The main methodological approach to Oliver’s poetry comprises explication de texte as this makes provision for detailed readings of the texts themselves. Furthermore, this approach has been adopted because it allows for in-depth exploration of Oliver’s literary devices, three notable examples of which are anaphora, adéquation, and correspondence. In the course of the discussion, reference is also made to the influence of Imagism and, more specifically, the Japanese haiku tradition insofar as they impact on her poetry. This discussion is intended to give some indication of Oliver’s place within the American poetic tradition.
The predominant subject-matter of her corpus is an all-encompassing view of the natural world with its birth-life-decay-death cycle. She does not flinch from addressing the harsh and violent aspects of nature as well as its exuberance and beauty. Her unifying topos is being the bride of amazement as witness to the natural world. For her readers, this witnessing translates into an inner, potentially transformative process, ultimately integrating mind and heart.
The thesis concludes with a list of references and a glossary of the Buddhist terms.Thesis (PhD (English))--North-West University, Potchefstroom Campus, 2013.
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Hagerty, Darbee Nicole. "A Feminist Perspective on the Lack of Full Ordination for Burmese Buddhist Nuns." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2435.
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This thesis examines the position of Buddhist nuns (thila-shins) in contemporary Burmese society. The Sangha, a branch of the Burmese state, has disallowed them from seeking full ordination as bhikkhunis. Based on interviews and observations conducted in Myanmar in June-July 2015, the thesis examines the current socioeconomic status of thila-shins using a transnational feminist framework. It argues that Burmese Buddhist nuns are not simply passive victims of a patriarchal structure, but agents and actors within their own spaces who have their own agendas. The central questions are: How do thila-shins understand their social, economic, and religious position? How does ordination status affect thila-shins? Is barring thila-shins from seeking full ordination ethical according to Buddhist texts? Special emphasis is given to a rereading of traditional Buddhist doctrine on the issue of reviving full ordination for Buddhist nuns in light of concerns regarding agency present in Third World feminist movements.
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Zhang, Fan. "Building and Negotiating Religious Identities in A Zen BuddhistTemple: A Perspective of Buddhist Rhetoric." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1491497112059128.
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Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
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Wu, Ming-Kuo. "The Jataka tales of the Mogao Caves, China in anthropological perspective." Online access for everyone, 2008. http://www.dissertations.wsu.edu/Dissertations/Spring2008/m_wu_041808.pdf.
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Sato, Ayako. "Integrating Morita Therapy and Art Therapy: An Analysis." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1300467795.
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Kwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.
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TSuwan, Chaiyatorn, and nakrop99@gmail com. "Buddhist Perspectives on Sustainability: Towards Radical Transformation of Self and World." RMIT University. Global Studies, Social Science and Planning, 2009. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20090527.095110.
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This thesis concerns the contribution of Buddhism to sustainability. It explores the impacts of Buddhism on the lives of nine individuals and the implications of these impacts for a sustainable world. This thesis regards sustainability as the most pressing issue at this junction in human history. It believes that the shift to sustainability requires profound individual and social transformations throughout the world and that such transformations necessitate the involvement of the spiritual traditions of the world. As one such tradition, Buddhism has the ability to impart principles and practices that have been applied in daily living for over 2,500 years to contemporary sustainability discourse. The modern idea of sustainability first became prominent in the international arena in 1980s when the Brundtland Commission enunciated its vision of the path to sustainability and referred to it as 'sustainable development'. However, this thesis contends that the concept of sustainable development was flawed from the beginning because it was founded on the idea of perpetual economic growth as the solution to environmental and social problems. Instead, the thesis forwards a holistic, systems approach to sustainability that regards human well-being as the ultimate goal. It adopts two theoretical conceptions of sustainability developed by Donella Meadows - the pyramidal framework for sustainability and the scheme of leverage points - as tools to analyse the contribution of Buddhism to sustainability. This thesis examines the literature on Buddhism and sustainability. It finds that Buddhism espouses many ecological and social values conducive to a sustainable philosophy of life. In addition, Buddhist economics has experienced rich theoretical developments in recent years and provides an alternative to mainstream economics based on growth. Buddhist economics has helped propel two Buddhist developmental paradigms - Bhutan's Gross National Happiness and Thailand's Sufficiency Economy - to the forefront of national agendas in their respective countries, thus demonstrating the renaissance of the application of Buddhist thinking in society. At the micro level, many communities around the world are attempting to translate the most fundamental principles of Buddhism into ways for harmonious living and in an attempt to combat the tide of environmental and social degradation. Thus, Buddhism is making an impact on sustainability at many levels around the world. However, this thesis finds little empirical evidence to demonstrate the effect of Buddhism on forms of personal transformation that leads to sustainable behaviour. This is despite the importance of the idea of transformation and personal growth in Buddhism. This empirical void leads to the aim of the thesis, which is to explore the ways in which the beliefs, practices and transformational tools within Buddhism can contribute to living sustainably. To achieve this aim, the methodology of mindful inquiry was employed. Mindful inquiry is a methodological union of East and West and integrates four perspectives: critical theory, hermeneutics, phenomenology and Buddhism. It is appropriate for a values-based research such as this one where the orientation of the researcher is critical to the outcome of the research. A method consistent with mindful inquiry is the basic interpretive qualitative study. The basic interpretive qualitative study used in this study combines elements from ethnography, case study, phenomenology and critical research. It was used to explore the lifeworlds of nine Buddhist participants in order to understand the impact of Buddhism on their lives. The major data gathering technique was in-depth interviews although participant observation and document collection were also used. Analysis of data proceeded through the constant comparative method. The findings from this thesis are divided into three themes. Firstly, the idea of personal sustainability is forwarded as a concept to help understand the impact of Buddhism. Personal sustainability concerns the psychological 'integratedness' of individuals to enable the achievement of higher levels of well-being. The findings suggest that Buddhism has significantly enhanced the personal sustainability level of all nine participants. Secondly, Meadows' ideas of paradigm shift and paradigm transcendence are explored. The findings suggest that paradigm shifts or paradigm transcendence have occurred among the participants through the adoption of Buddhist principles and meditative practices. Thirdly, the notions of happiness and purpose in life are investigated. The findings highlight radical changes in the participants' understandings of these notions and the nature of these understandings that are significantly different from conventional views. As a result of these findings, the thesis argues that the contribution of Buddhism to sustainability can be considerable because Buddhism contributes to the protection of natural capital, the enrichment of social and human capitals, and a deepened understanding of well-being, which is divorced from simplistic ideas such as material accumulation and sensual gratification. The thesis concludes by highlighting the potentials of Buddhism to instigate profound personal and social transformations that could lead to a sustainable world.
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Tan, Qionglin. "Han Shan, Chan Buddhism and Gary Snyder : perspectives on Gary Snyder's ecopoetic way." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683225.
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Chen, Frederick Shih-Chung. "The transformation of concepts of bureaucratization of the other world in early medieval China : from Buddhist perspectives." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543704.
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Lee, Yongho. "Compassion beyond boundaries, solidarity beyond beliefs : responding to the suffering peoples of Asia interreligiously - a comparative study of Christian and Buddhist perspectives." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2478.
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Thesis advisor: Margaret GuiderThis thesis is informed by the reality of human suffering as it manifests itself globally throughout the world, regionally in Asia, particularly East Asia, and more specifically in the context of Korea. Globally speaking, the complexities of human suffering as well as the qualitative and quantitative magnitude of human suffering are beyond the understanding and control of individuals, groups and nations. Mindful of this reality, the thesis asserts that there exists an urgent need for interreligious cooperation among adherents of all religions of the world so that together they may find ways of responding to those who suffer. It argues that interreligious cooperation directed toward the alleviation and prevention of human suffering is not an option but an obligation to all adherents of all religions. The thesis takes as its particular focus the interreligious cooperation of Christians and Buddhists. It asserts that while Christians and Buddhists have distinctive and differentiated understandings of the nature and meaning of human suffering, both religions share a common concern for and commitment to those who suffer
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Queiroz, Veronica Santana. "Morte e subjetividade na hipermodernidade: a perspectiva do Budismo da Nova Tradição Kadampa." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7237.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorA proposta do trabalho é analisar como a morte é entendida pela visão da hipermodernidade e pela visão do Budismo. Na contemporaneidade cuja lógica capitalista é embasada na lógica do mercado onde o consumo assume o papel principal, a morte se tornou um tabu, onde ela é evitada, esvaziada de sentido e descaracterizada. A dor e o sofrimento são depreciados e é exigido do homem uma inabalável postura performática e um desempenho cada vez melhor. Há ainda a crença de que o discurso tecnocientífico trará todas as soluções para as mazelas humanas. A felicidade é, portanto, um imperativo da sociedade hipermoderna e sua busca é exteriorizada isentando os indivíduos de um olhar crítico. Assim, a morte e o luto perdem seu lugar para a busca incessante de satisfação e bem-estar. O Budismo tem uma lógica que segue na contramão. Ensina que a existência humana no Samsara é constituída por principalmente quatro sofrimentos básicos: nascimento, envelhecimento, doença e morte. O Budismo ensina que a morte, assim como a vida, é um fenômeno comum a todos os seres vivos e que o exercício budista possibilita compreender o real significado da vida e da morte. A meditação sobre a impermanência, uma das práticas budistas, visa familiarizar o adepto budista a três pensamentos: certamente vou morrer; a hora da minha morte é totalmente incerta e na hora da minha morte e, depois dela, só a prática do Dharma vai me ajudar. Postula que para alcançar a verdadeira felicidade o homem deve provocar uma mudança interior, exercitar a compaixão e se desapegar da crença de que os fenômenos são permanentes e imutáveis. Tais considerações foram possíveis a partir da pesquisa sobre o Budismo da Nova Tradição Kadampa a partir de uma metodologia etnográfica que incluíram visitas ao campo de estudo, a confecção de um diário de campo e a realização de entrevistas com os praticantes budistas da Nova Tradição Kadampa.
This work goal is to analyze how the experience of death is understood at the hypermodernity and Buddhist view. In the contemporary in which prevails the capitalistic logic that is based on the market logic towards which the consumption takes the main role, the experience of death has become a taboo, so it ends being avoided, made empty of any sense and so mischaracterized. The pain and the suffering are depreciated and man sees himself being required to have an indestructible performing posture summed to an even better efficient behavior towards this experience. There is also the belief that technological and scientific arguments will bring to humanity all the needed solutions in respect to mankind wounds. Happiness is so the imperative order at the hypermodern societies and its search is externalized from the individuals making them absents of a so called more critical overview. The experience of death and of mourning has lost room enough to the continuously search for satisfaction and well being sensations. The Buddhism and its logic are heading exactly in the opposite direction. It teaches that the mankind existence experience into the so called Samsara is mainly made of four basic suffering experiences: birth, becoming elder, unhealthy lives and death. The Buddhism teaches that the experience of death, as the experience of living, is a common phenomenon that reaches all living creatures and that the Buddhism practice allows the individual to comprehend the real meaning of life and death. The meditation about the impermanence, one of the Buddhist practices, looks for to help and make three different thoughts familiar to the ones adepts of Buddhism: Certainly I will die; My dying moment is totally uncertain and at my death experience moment and, after it, only the Dharma practice can help me. The Buddhism states that to reach the true happiness the men must look for an inside change, practice the compassion and break free from the belief that phenomenons in life are permanent and unchangeable. These above mentioned statements were possible according to the research done about Buddhism on the New Kadampa Tradition through an ethnographic methodology which included visits to the study field, a field diary as their product and interviews with Buddhism practitioners at the Kadampa New Tradition.
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Yang, Mei-Lin. "An exploration of the use of complementary approaches to end-of-life care : the perspectives and work of hospice palliative Buddhist chaplains in Taiwan." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22844.
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This study was motivated by the researcher’s experience of working in end-of-life care and by the literature review which revealed a gap in the knowledge and understanding of the role of religious methods as complementary approaches in managing the experience of living with a life-limiting illness in Taiwan. Trans-cultural issues are extremely important to end-of-life care. In Taiwan, patients approaching death have used religious methods as complementary approaches to manage the experience of living with a life-limiting illness, and religious belief systems shape patients’ understandings of what is happening. Current literature coupled with the experience of palliative care personnel identified that some patients with religious persuasions were refusing western medical treatments when they recognised that they were in the end stage of disease because they believed that these treatments could not control death and rebirth. However, few studies have discussed this experience and its meaning. Buddhist chaplains, as providers of supportive palliative care services through therapeutic care, have presented their understanding of the way that people move towards death and dying in Buddhist temples, universities, and in public speeches, but not often in hospitals. Buddhist chaplains’ life experience and interpretations influence the thinking processes and decision-making of many of those they come in contact with, especially those who share the Buddhist faith. However, few studies have demonstrated the way in which patients have made use of religious methods as complementary approaches from the perspective of hospice palliative Buddhist chaplains. The perspectives and work of hospice palliative Buddhist chaplains regarding “hospice palliative care” and patients’ use of religious methods as complementary approaches in end-of-life care in Taiwan were explored. The research questions were: (1) How do the Buddhist chaplains define “hospice palliative care”? (2) How do Buddhist chaplains use Buddhist religious methods as complementary approaches in clinical end-of-life care? (3) What are the experiences of Buddhist chaplains regarding the patients’ use of Buddhist religious methods as complementary approaches in clinical end-of-life care? (4) What are the opinions of Buddhist chaplains regarding patients’ use of Buddhist religious methods as complementary approaches in clinical end-of-life care? Charmaz’s (2006) constructivist grounded theory method was adopted. Data collection used triangulation and included demographic questionnaires, semi-structured face-to-face interviews, field notes, and written memos. Purposive sampling was used to recruit participants with rich working experiences in clinical end-of-life care. Twenty female and two male Buddhist chaplains aged between 33 and 67 years old participated. Charmaz’s (2006) constructivist grounded theory, which included comparative method, and three analytical phases (initial coding, focused coding and theoretical coding) informed the data analysis. The findings demonstrate that Buddhist concepts of death, the process of dying, and the ethics and tools of the Buddhist religion formed the basis of the practice of the chaplains who regarded compassionate care and Mahayana Buddhism as the main content of Buddha’s teachings. All participants used aspects of Buddhist philosophy to define “hospice palliative care”. The final theoretical framework emerged from the data to provide a structure to interpret “the dynamic process of compassionate care”. Compassionate care is a multifaceted, dynamic phenomenon practised by the chaplains. Mahayana Buddhism provides the specific tools through which they interacted with patients creating a sacred relationship that allowed patients to understand their context and cope with their end-of-life experiences. The thesis concluded that Buddhist chaplains’ understanding of compassionate care was influenced by their educational background, hospice training courses, and Buddha’s teachings to enable them to play important roles in end-of-life care in Taiwan. Recommendations are made for future studies to test the theoretical framework regarding “the dynamic process of compassionate care” with different professional staff such as nurses, psychologists and mental health physicians. The findings are also relevant for future government policy concerning the financial cost of end-of-life care which is currently provided by Buddhist chaplains from a Charity rather than by Taiwanese National Health Insurance. Finally it recommends that the findings inform the future education of medical and nursing students and staff in hospice end-of-life care in Taiwan.
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Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.
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Júnior, Arthur Bittes. "O cuidar sob a perspectiva do budismo de Niteren Daishonin e da ciência do ser humano unitário: uma história de revolução humana." Universidade de São Paulo, 2003. http://www.teses.usp.br/teses/disponiveis/7/7136/tde-28042008-095139/.
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Este estudo tem como eixo principal o cuidar enquanto expressão da essência do ser humano e um conceito unificador da ciência de Enfermagem. A preocupação maior foi compreender como e quando o ser humano percebe o outro e desenvolve o desejo de cuidar. Pautado no paradigma da ciência pós-moderna, sentiu-se a necessidade de buscar meios que ampliassem a compreensão sobre a vida e o ser humano, antes de saber em que condições existenciais o cuidar se torna expressão da essência humana. Nesta busca, a ciência do ser humano unitário, de Martha E. Rogers, ofereceu uma importante estrutura conceitual que, somada à explicação da dinâmica da vida, apresentada no Budismo de Nitiren Daishonin, explanada por Daisaku Ikeda e praticada na organização budista Soka Gakkai, possibilitou explanar e compreender o ser humano. Da fusão de ciência e religião originou-se uma estrutura cognitiva que visa explicar como o ser desenvolve a condição humana de cuidar da vida. Esta estrutura cognitiva foi utilizada para analisar a história de vida de uma praticante do Budismo, associada a Soka Gakkai. Usou-se como referencial metodológico a história oral, na modalidade de história oral de vida. A análise demonstrou que os sofrimentos da vida, quando vistos sob a óptica de uma estrutura filosófica, no caso o Budismo, estimularam uma forte energia vital que produziu um movimento de revolução humana da colaboradora e de sua família, tornando-na uma pessoa feliz, saudável e uma efusiva praticante da compaixão e do cuidar da vida. Os conceitos e princípios da ciência do ser humano unitário foram identificados em todo o movimento de transformação da vida da narradora. Concluiu-se que a revolução humana é a condição principal para desenvolver, no ser humano, a compaixão que o impele a cuidar da vida reconhecendo, na sua vida e na vida do outro, uma extrema dignidade e respeito. Esta revolução humana, partindo de uma pessoa, amplia-se para toda a sociedade e para todo o cosmo, providenciando, assim a paz mundialThis thesis deals as a main axis The Care while expression from the essence of human being, in addition brings together a unificador concept from the science of Nursing. The biggest concern was to understand how and when the human being perceives another and develops the desire to take care. Lined in the paradigm from the postmodern science the need of seek meanses that extended the comprehension about the life and the human being were felt, before knowing in what conditions Take Care becomes expression from the human essence. In this, it seeks the Science of the Unitary Human Being of Martha E. Rogers, offered an important thought that added the dynamics explanation of life presented in the Buddhism of Nitiren Daishonin, showed by Daisaku Ikeda and practiced in the Buddhism organization Soka Gakkai, enable to understand the human being. From the fusion from the science and from the religion, originated the cognitive structure that aims at explain how human being develops the condition of Take Care in the life. This cognitive structure was utilized to analyzed the history about people life practing the Buddhism associated to Soka Gakkai. It used the oral history as a connected process in the oral modality in the history of life. The analysis shows that the life sufferings when they are seemed beneath the optic of a philosophical structure, in this issue of the Buddhism they stimulated a vital fortress energy, that produced the movement of human revolution with the collaborator and its family, becoming in the, a healthy, happy person, practing the compassion and the take care of the life. The concepts and beginnings from the Science of Unitary Human Being were identified in all the movement of transformation from the life. The author conclude that the human revolution is the main condition to developed the compassion This human revolution starting from a person, extensive itself for the whole society and the universe, providing like this, the world peace
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Galland, Alex. "Bouddhisme et christianisme chez Masao Abe dans la perspective du pur amour." Thesis, Université de Lorraine, 2013. http://www.theses.fr/2013LORR0334/document.
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L’universitaire bouddhiste japonais Masao Abe attira l’attention dans les années 1980 par des écrits comparants le bouddhisme et le christianisme, notamment les notions de « kénose » du Christ dans le christianisme et de « vacuité » dans le bouddhisme. Dès lors que nous cherchons à évaluer la validité du rapprochement fait par Abe entre « kénose » et « vacuité », il est nécessaire de questionner préalablement la conception qu’il a du concept de « vacuité ». Nous montrons que la compréhension qu’il en a est en relation constante avec la pensée du philosophe bouddhiste indien Nâgârjuna. Cela nous conduit à conclure par la négative quant à cette validité du rapprochement fait par Abe entre « kénose » et « vacuité ». Dans une deuxième partie, nous tentons de relever le défi auquel se mesure Abe de trouver un lieu de rencontre entre christianisme et bouddhisme en continuant à discuter ses écrits sur la question du moi dans la perspective du « pur amour »The Japanese academic and Buddhist Masao Abe drew the public attention in the 1980s by comparative studies of Buddhism and Christianism, in particular through the notions of "kenosis" of Christ in Christianism and "vacuity" in Buddhism. Since we try to estimate the validity of the link made by Abe between "kenosis" and "vacuity", it is necessary to question beforehand his understanding of the concept of "vacuity". We demonstrate that his understanding of this concept is in constant relation with the thought of the Indian Buddhist philosopher Nâgârjuna. It leads us to consider negatively the validity of the link made by Abe between "kenosis" and "vacuity". In a second part, we try to take up the challenge Abe confronts himself in order to find a meeting place between Christianism and Buddhism by discussing the way he conceives the question of the self from the angle of "pure love"
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MORI, Masahide. "BOOK REVIEW: Kalpakam Sankaranarayan, Motohiro Yoritomi & Shubhada A. Joshi eds., Buddhism in India and Abroad: An Integrating Influence in Vedic and Post-Vedic Perspective, Mumbai: Somaiya Publications, 1996, 372pp + 36 plates, 14 figures, Rs. 800 ($ 55)." 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 1998. http://hdl.handle.net/2237/19216.
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Hsu, Yuan-hao, and 許原豪. "The Buddhist Path to Inter-religious Dialogue from a Theoretical Perspective of Chinese Tiān Tái Buddhism." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/04112001169810902921.
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碩士輔仁大學
宗教學系
95
To bring peace and hope to humankind, inter-religious dialogue among religions in the present days, has not only been a response to the globalization, but also a solution to help them liberate from various rigid ideologies. To make inter-religious dialogue possible, both “equality” and “diversity” play important roles. While establishing the platform of equality for inter-religious dialogue, we should not ignore the differences among the diverse religions in the world; if religions are identical, dialogue will be unnecessary. Conversely, while distinguishing the diversity of religions for inter-religious dialogue, we should not avoid the common ground among religions in the inter-dependent world; if religions are isolated, dialogue will be impossible. Therefore, we can see that religions cannot have dialogue on a common ground without equality, but without diversity religions will probably lose their uniqueness. Here is the question: How can Buddhism face such kind of paradoxes: convergence (diversity in equality) vs. divergence (equality in diversity). Buddhism, a religion practicing the philosophy of Middle-way, might be able to offer substantial opinions to the current studies of inter-religious dialogue. However, Buddhism has seldom studied this issue on the basis of its religious philosophies, though there have been a number of theoretical studies of inter-religious dialogue from the perspective of western philosophies. Western theoretical studies have approached inter-religious dialogue by focusing their studies on the three aspects “the theory of truth,” “epistemology,” and “anthropology.” Therefore, the Buddhist practitioners and researchers can respond to the inter-religious dialogue, within the frames mentioned by western philosophers. Moreover, this can manifest the flexibility of Buddhism and also initiate an inter-religious dialogue between the Buddhist and the western religious philosophies. This thesis intends to explore the non-dual consciousness of inter-religious dialogue within the philosophies of Chinese Tiān Tái Buddhism, by a comparative reading of different paradigms between the Buddhist and the western philosophies, especially in the third section of each chapter. Chapter one, regarding the theory of truth, compares Zhū-fă-shí-xiàng (諸法實相) with Raimon Panikkar’s (1918-) non-dual truth. Chapter two, regarding epistemology, compares Yuán-dùn-zhĭ-guān (圓頓止觀) with four possible models of inter-religious dialogue derived from different epistemological approaches. Chapter three, regarding anthropology, compares Xìng-jù (性具) with the Karl Rahner’s (1904-1984) transcendental theological anthropology. The first and second section of each chapter will illustrate Buddhist philosophies in detail, in order to better understand the comparisons in the third section. This thesis conclusively advocate: 1) Buddhists should self-reflexively take the inter-religious dialogue as an opportunity to enhance their faith and practice the Buddhist Middle-way, and 2) if inter-religious dialogue becomes another kind of rigid ideology, it should be condemned and avoided; thus the true spirit of inter-religious dialogue would flourish.
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Lee, Ming-Shu, and 李明書. "Philosophy of Gender Seen from the Buddhist Sutra Perspective." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/cv5pkz.
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博士國立臺灣大學
哲學研究所
105
In this paper I explore the construction of gender and the role it plays over the course of a lifetime from the expansive perspective afforded by the Buddhist world view and the bodhisattva path of liberation. I also apply this perspective to the search for solutions for the suffering and controversies relating to gender issues. As for methodology, rather than adopting the usual approaches of feminism, history, vinaya studies, or textual criticism, my overall approach is that of philosophy. With an emphasis on defining and elucidating key concepts, I investigate the origins and background of a wide range of gender issues by applying the philosophical approach of inquiry, description, introspection, and evaluation. In addition to discussion on the theoretical level, I also investigate these issues from the perspective of Buddhist practice. In Chapter 1, the Introduction, I present the subject, research background and methodology, related literature, key concepts, and anticipated results. In Chapter 2, titled “A Review of the Research on Buddhism and Gender,” the recent studies on this topic are divided into such areas as vinaya studies, history, feminism, and textual studies. I summarize the results of each study, including how it relates to my own research. In Chapter 3, titled “The Form and Content of the World View of the Bodhisattva Path,” I explore gender issues in light of related Buddhist scriptures, as well as the role of gender in the Buddhist world view. In Chapter 4, titled “Solving Gender Issues from the Perspective of Buddhist Practice,” I consider how the perspective of Buddhism as a path of spiritual liberation might contribute to the alleviation of the suffering and tribulation related to gender issues. In Chapter 5, titled “The Bodhisattva Path as a Solution to Gender Issues, and Gender Issues as an Approach to the Path,” I examine the origins of gender issues and their possible solutions in light of the bodhisattva path. I also consider how gender issues themselves can be understood in such a way that they become a support to the practice, rather than a hindrance. In Chapter 6, titled “LGBTQ Issues from the Perspective of the Buddhist Scriptures,” I investigate how the Buddhist perspective and practice can help in resolving identity issues in the LGBTQ (lesbian, gay, bisexual, transgender, queer) community, as well as the problem of social stigmatization. In Chapter 7, titled “Conclusions and Prospects,” I summarize the results and consider directions for future research. In this paper I present and interpret various Buddhist scriptures which illustrate the Buddhist views on gender, yet such views are necessarily limited in terms of time and space. To render these scriptural passages more applicable to contemporary society, I use the perspective of Buddhist philosophy to interpret them and highlight their underlying import, thereby creating a space in which the Buddhist understanding of gender can be brought into dialogue with such fields of modern inquiry as history, sociology, and philosophy.
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Lin, Shin Yu, and 林心愉. "A Study on Non-dual Doctrine in Buddhism：A Buddhist Psychological Perspective." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/28034215405349306571.
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Huang, Jui-Chen, and 黃瑞貞. "“ To Love? or Not to Love?” in Terms of the Buddhist Perspective according to Chinese Āgama." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/edy548.
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碩士法鼓佛教學院
佛教學系
103
This dissertation aims to delineate the ideas and contexts of “love” in early Buddhism and to explain why concepts of “love” in early Buddhism are very different from other religions’ concepts of love. General impressions on this issue center around the eighth chain of the Twelve Nidānas or Dependent Origination, namely cravings/ longings/ desires (Pāli: Taṇhā). Therefore, in Chinese Āgama, we read how “love” was refuted by Buddha, who taught the way to separate oneself from this “love” and entertain negative feelings towards it. However, in other scriptures, we also see how Buddha taught householders how to cultivate “love” towards self, spouse, parents, brothers and sisters, and friends; it would seem Buddha support the concept of “love.” To clarify this seeming paradox, this dissertation examines Chinese Āgama, locates the term and contexts of “love” in Chinese Buddhist scriptures, and compares these entries to the scriptures in Pāli. We find the Pāli term used in the original scriptures and translated as “love” is generally Taṇhā, which means craving and thirst and has the connotation of greed. Examination Chinese Āgama of shows that positive and negative description of love multiply; essentially, positive descriptions are generally about dealing with people while negative descriptions are more related to Buddha’s teachings. In other words, positive sense of love is about happiness and joy while negative sense of love is about seeking pleasure, which will lead to pain. The next step is to see how contemporary scholars talk about “love” in their works of different languages. To sum up, we can say the Chinese translation of love/ greedy love derives from Taṇhā, which in Pāli refers to craving or thirst and connects to the Chinese connotation of greed. The Chinese translation of compassion derives from mettā, which in Pāli refers to love and has the connotation of empathy. Finally, following the suggestion from the defense committee members, we changed the title of this dissertation into “ To Love? or Not to Love?” in Terms of the Buddhist Perspective according to Chinese Āgama
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CHANG, SHU-FENG, and 張淑鳳. "Buddhist Perspective on Medicine and Health Promotion: Focused on Venerable Master Ri-Chang's Interpretations on Lamrim Chenmo." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/w75zhy.
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碩士南華大學
宗教學研究所
107
This paper analyzes the main ideological concepts of Lamrim Chenmo and The Manuscript on Lamrim Chenmo of Venerable Master Ri Chang to explore the Buddhist perspective on medicine and health promotion. In doing so, it seeks to help patients understand the causes of illnesses and to have a correct concept of health promotion and then to prevent illnesses and to have correct attitude while seeking medical care; The paper also seeks to help medical practitioners to understand the same, so that they have a new understanding of disease treatment and a new way of doctor-patient communication. First, we discuss the perspective on medicine and health promotion in modern medicine, including the development of Western medicine, current modern mainstream medicine, Indian traditional medicine and its modern development. Then, the relevant viewpoints of Indian Buddhism were sorted out and divided into three parts: the original Buddhism, the early Mahayana and the Vajrayāna period. The main purpose of this paper is to analyze the thoughts related to diseases, health promotion and medicine in Lamrim Chenmo and Manuscripts on Lamrim Chenmo. The discussion on Lamrim Chenmo is divided into four parts: 1. Causes of illnesses and causes of death; 2. Views on medicine: patients should follow the doctor's advice, medicine is a partner, treatment methods, one should be brave and tough when facing illness, providing cure is a way of bodhisattva; 3. Health promotion concepts: 4. How to face disease and death. The discussion on Manuscripts of Lamrim Chenmo is divided into four parts: 1. Causes of illnesses and causes of death; 2. Attitudes toward illnesses; 3. Health promotion concepts; 4. hospice care: take refuge in Triple Gem, thinking of death, control of symptoms of death. In addition, it also discusses the relationship between doctor and patient, how to cure the greed for food, and how to cultivate oneself despite illness. Lastly, with the three modern diseases: hypertension, cancer and dementia, as the theme, we explore the modern significance of Buddhist perspective on medicine and health promotion.
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Lu, Tsung-Che, and 呂宗哲. "An Exploratory Research of Preventing the Occurrence of Frauds in Financial Institutions from the Perspective of Buddhist Doctrine." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/91104177224576765237.
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碩士開南管理學院
企業管理研究所
93
Recently, the financial corruptions have been increasing. No matter domestic or foreign related case studies show the financial frauds can occur at any occupations, age, or sex. Therefore, the “system” aspect, the internal control and internal auditor is more emphasized by the financial institutions. In addition to take into consideration of the “system” factor, the research employs the “human” factor, “the pure source of the original, set out from the heart” as the principle, and stresses the cognition of the cause and effect in the Buddhist doctrine, the view shone on oneself's heart to read aloud, and dare not to build the unmanageable disaster at will at any time. This research adopts the cases studies of the financial corruptions, exploring most important financial frauds and classifying them into eight types according to the both “system” and “human” factors, and provides the eight countermeasures of Buddhist doctrines. Based on the previous analysis, the research develops an Analytic Hierarchy Process (AHP) expert's questionnaire using the eight types of financial frauds and the countermeasures of Buddhist doctrines, and performs the AHP weight analysis. The analysis results find the “human” factor of financial frauds is more important than “system” factor. The orders of occurrence causes of the financial frauds are “the human nature is greedy,” “the human nature weakness,” and “inner-controlled imperfection.” The most important countermeasure of Buddhist doctrines is “obey regulations.” The second is “the sad wisdom double carries.” And the third is “repent sins.” Finally, to sum up the research result the conclusions are drawn as following: (1) After going deep in to understand the cause and effect idea, if the employee can grasp the cause and effect idea as premise, making behavior up dare not to build literally bad. And this can decline the creation of the financial frauds. (2) Integrating the result of experts’ questionnaires, it finds that the “obey regulations” of the Buddhist doctrine as the whole experts to affirm consistently for the most important countermeasure of the financial frauds. It implies that the employees have to follow the regulations then carry out the internal control to reduce the financial frauds.
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TSAI, HUANG-HUANG, and 蔡凰凰. "Enlightenment of Buddhist Parables ──An Investigation on How a Buddhist Classic Enlightens and Inspires Children Education from the Perspective of “Obsession” and “Enlightenment” of stories in Hundred Parables Sutra Picture Book." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/zuq23d.
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碩士華梵大學
中國文學系碩士班
106
Abstract Buddhist culture was originated from the ancient India, and was spread from India to China via Western Regions in the Western and Eastern Dynasties. It significantly affects Chinese culture and has become an inseparable from Chinese cultural thinking. Buddhism is the teaching provided by Buddha, and its religious philosophy aims to help all people prove the existence of their Buddha nature, as well as get rid of sufferings, attain happiness, and reach ultimate nirvana. When Buddha preached general public, he used various skillful means to explain Buddhism to them. It is believed that among the Dharma explained by Buddha to general public, there certainly is Dharma suitable to be explained to children. Buddha’s teaching certainly can be connected to children education. However, how do they closely connect with each other? The courses that enlighten and inspire children’s perception should be where Buddha’s teaching and children education converge. Different from general moral education and life care education, the courses that enlighten and inspire children’s perception aim to inspire children’s Buddha nature and enable them to become spiritual giants who are able to adhere to their purity without being disturbed, get along with all things with equal, merciful, brave, and peaceful attitudes, and deal with people using harmonious, responsible, and flexible methods. In this study, the courses that enlighten and inspire children’s perception are originated from the ideas of Buddha’s teaching – Although a great person passed away, the examples het set will be passed down. Although people nowadays cannot be directly instructed by Buddha, fortunately, the essences of Buddha’s teaching can be found everywhere in Buddhist classics and are accessible to anyone. The author was inspired by “Education of Perception” advocated by founder of Huafan University, Ven. Hiu Wan, to conduct this study investigating courses that enlighten and inspire children’s perception using its framework and spirt as the ideal blueprint. To perform specific discussions closer to practical teaching, this study further explored on the appropriateness of use of “Buddhist Parables” as teaching materials in the courses that enlighten and inspire children’s perception. Moreover, this study selected Hundred Parables Sutra Picture Book as the sample to perform analysis directly. Hundred Parables Sutra Picture Book was compiled by many writers of children’s literature by rewriting the Buddhist parables in Hundred Parables Sutra. It includes a total of 40 stories which are comprehensible to children, interesting, suitable for children’s self-reading, and suitable for triggering learning motivation during the implementation of courses that enlighten and inspire children’s inspiration. The author used the “Four Noble Truths” – suffering, origin of suffering, cessation of suffering, and path to the cessation of suffering – as the framework to analyze and investigate 40 stories of silly people in Hundred Parables Sutra Picture Book to uncover the explicit and implicit metaphors in Hundred Parables Sutra Picture Book, as well as the meanings about how obsession and enlightenment inspire perception. Hopefully, the spirit of the time of Buddhist classics that conform to the current philosophy and timing can be reflected.
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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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CHU, YU-CHUNG, and 舉幼中. "A Case Study of Hsin Chu Fa Yuan Temple “Buddhist Chanting of Prayers” From The Perspective of Organization Learning." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/15249706309676435342.
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碩士玄奘大學
公共事務管理學系碩士在職專班
95
This study is to explore organization learning, and to test the credibility of the theory of organization learning. To reach these objectives, The Hsinchu Fa Yuan Temple is selected as the case to discover the learning divide among abbess, abbot, monks, Buddhists, during the process of learning “Buddhist chanting of prayers”, and some feasible improving means are suggested based on the findings. The research is exploratory, and qualitative research methodology is adopted. In order to discover the relevance between the practice and the theory of organization learning, the study was conducted in the following stages, 1) literature review, 2) observing the leadership, coordination and learning hierarchy of the case, Hsinchu Fa Yuan Temple, and 3) data analysis. It was found that the efficiency of “Buddhist chanting of prayers” learning is also influenced by organization culture. In addition, as monks are deemed as more self-disciplined than the Buddhists, the expectation for the learning behavior of monks is also much higher. However, the interference caused by external environment, the limitation of the individual conditions and the learning motivations are also the variables which can influence the learning effects.
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Shin, Shie Kuew, and 謝坤欣. "The Sacred and the Profane：Contemporary Development of Funeral Rituals in Taiwan from the Perspective of Buddhist Funeral Rites Reform." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/11588964403329021945.
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Chuang, Man-Chu, and 莊滿祝. "From the Perspective of “Children of the Earth”: a Discourse on Buddhist Children’s Literature that Accords with Dharma Principles and Human." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/98772163078967872092.
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碩士國立臺東大學
兒童文學研究所
101
Children’s literature was not considered literary works until about a hundred years ago. After a continuous debate on the status of Taiwan children’s literature in academia, the value of Taiwan children’s literature has finally been approved and children’s literature has been differentiated from adult literature. Buddhist literature has had a great impact on literary works from ancient times to the present. The traces of Buddhism can be found in the characters in the book titled “Journey to the West”, in the religious beliefs in the book titled “Strange Stories from a Chinese Studio”, and in other folk literature. Children’s literature has not been taken seriously and defined until recently and Buddhist children’s literature has been rarely studied. Even if there were, these studies are more education and religion-related and less literature-related. Buddhism has nowadays been modernized and many Buddhist groups have attempted to extend their cultural and educational undertakings to areas related to children. Therefore, how can literary works for children under strong religious ideology be fun and enlightening? There are five chapters in this thesis. Chapter one is the introduction that elucidates research background and motivation, research questions and purposes, research methods and steps, and research scope and limitation. The definitions of dharma principles and human dispositions in human-centered Buddhism are collated in the literature review to be test indicators for further analyses. Chapter two discusses the doctrines of human-centered Buddhism, the modern meaning of human-centered Buddhism and the development of Buddhist children’s literature. Chapter two also gives a general introduction to the text that is under study and discusses the application of dharma principles and human dispositions in the text. Chapter three uses a textual analysis to analyze “children of the earth” and see whether they have the indicators of dharma principles: “everything is constantly changing”, “everything has no permanent self-substance in its own nature”, “practicing the Bodhisattva way”. Chapter four uses a text analysis to analyze the text and see whether there are indicators of human dispositions: “this time”, “this place”, and “this person”. Chapter five is the conclusions in which the findings and conclusions of the study are presented and the evaluations and suggestions for publishing and studying Buddhist children’s literature texts are proposed for future authors and researchers of Buddhist children’s literature texts.
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Lin, Miao Ying, and 林妙霙. "The search of the perspective of life and smooth interaction in Buddhist volunteers---The case of volunteers of End-of-Life chanting." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/32366685936596583256.
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碩士國立政治大學
行政管理碩士學程
97
We cannot avoid encountering and experiencing the death of loved ones around us in our lives. Even through media or newspaper, we read about people dying of sickness, accidents, and natural disasters, just to name a few. We can say that everyone is coupled with death. Since facing death is something one must deal with sooner or later, we can say it is one of the most important studies in our lives. It is worthy for us to think about it and understand it seriously. This study applies the in-depth interview of qualitative research. There are eleven volunteers of End-of-Life Chanting as the research population in this study, including interviewing the main study group, five volunteers from Cheng Te Western Lotus Society, Taipei Chapter, who have more than two years of End-of-Life Chanting experience, the other volunteers from different five groups. In this study, End-of-Life Chanting refers to the process of the Buddhist Chanting Assistance, including both the counseling and the last rite ceremonies, and by uniting the full will power of the End-of-Life Chanting group, chanting Amitabha’s name to help the deceased be escorted by the Buddha to reside in Western Pureland. This study concludes the following: 1. The corpse has a peaceful appearance, which is simply amazing 2. At peace with being dead, not returning back to the life of being human 3. Recite sutra sincerely and believe deeply 4. Worship the deceased parents by reciting sutra and End-of-Life Chanting 5. The spirit of the dead is still alive although the flesh no longer exists 6. Recite sutra diligently and regularly 7. Don’t argue or compete with others 8. Calm the soul of the dead The life philosophy of End-of-Life Chanting volunteers include weighing in the importance of life and death in order to know to take death seriously, reciting sutra sincerely and diligently, believing that it will bring life after death. The studies of the harmonious relationship includes researching the team spirit and team work among End-of-Life Chanting volunteers, relationships among family members, neighbors, and colleagues, and the attitudes toward life. In short, it concludes that, “life is short, why arguing with others?”“the cultivation of oneself is important, competing with others is not necessary”, “others are always right, I need to work on my mistakes”, “facing with the reality of facts, telling the right from wrong”, and “regards the wealth as a gift from God, and not being afraid to be taken advantage of”. . Based on the research findings, there are some suggestions: 1. To End-of-Life Chanting volunteers : recite sutra sincerely；believe that life is unpredictable and chanting is a good deed benefiting others and yourselves；do a good deed at one moment but maintain and support it till forever. 2. To the surviving family members: Have a will made before death in order to set up everything and let your wishes be known 3. To the society：Every family should at least have one or two members who know the work of End-of-Life Chanting ceremonies. 4. To the hospital and medical field: Educate and train more volunteers to engage in the End-of-Life Chanting ceremonies. 5. To the Buddhist temples：To publicize the method and effectiveness of the End-of-Life Chanting, make End-of-Life Chanting more popular and wide- spread . 6. To the government：Educate and train more religious professionals. 7. To the mortuary: Avoid breaking the process of End-of-Life Chanting，and assist the End-of-Life Chanting ceremonies to help the dead reach the Western Pureland. key words：a) End-of-Life Chanting，b) volunteers of End-of-Life Chanting， c) the life philosophy， d) the harmonious relationship
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Lee, Fan-San, and 李芳三. "A Leadership Research of Cultural Influence from Follower''s Perspective─ A Case Study on Master Cheng Yen and Buddhist Tzu Chi Merit Society." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/73495444801410420606.
Full textAbstract:
碩士國立雲林科技大學
應用外語系碩士班
92
This study approached leadership research from followers'' perspective. It aimed at understanding how culture affected followers'' perception of leadership and selection of leaders. The case studied was Master Cheng Yen and Buddhist Tzu Chi Merit Society. Data collected consisted of focus group discussions and existing documents. In addition to one pilot testing group, four focus group sessions were held; thirty-two Tzu Chi people in three locations were invited to attend the focus group discussions. Complete transcriptions of focus group discussion were analyzed with data collected from documents. Data were analyzed in accordance with the listed research questions. This study identified Master Cheng Yen''s charismatic leadership, and concluded six types of traditional cultural patterns and five categories of social factors that were conducive to the development of Buddhist Tzu Chi Merit Society; it also distinguished the followers'' needs that led them into the organization. Further analysis indicated that cultural and social factors were beneficial to the development of Buddhist Tzu Chi Merit Society. It was the personal charisma and effective leadership of Master Cheng Yen, however, that satisfied the needs of Tzu Chi people and transferred Tzu Chi into an active organization and a place for personal moral practice. Therefore, after joining Tzu Chi, many people never considered pulling back. In sum, this study recognized that effective leadership was the combination of leader''s characteristics and cultural and social reality. Social reality also facilitated portraying the leader to its potential followers. When leaders'' characteristics met followers'' needs, followership might happen.
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傅啟晏. "Investigating Buddhist Perspectives and Personal Finance in Humanistic Buddhism Era via the Samyutta Āgama." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/24972265792554640544.
Full textAbstract:
碩士佛光大學
佛教學系
101
Different from the predecessors, the thesis is a research about not only the Buddha’s wisdom of wealth during his life but also the efficient management of wealth fitting for modern people. Starting from the Samyutta Āgama, the content includes what the lay people should regard the wealth as and how they manage their earnings. Monastic Economy is not included. There are three points in the thesis. One is exploring and interpreting the Buddha’s perspectives of wealth; another is generalizing and classifying the Buddha’s models of personal finance through the comparison of Samyutta Āgama, Middle Length Āgama, Ratnakūṭa-sūtra, and Sutra of Contemplation of the Mind Ground and the observation of the socio-economic background of India at that time; the other is investigating the interaction of Buddhism and Capitalism through studying Weber’s theory about the inner religious inspirit in modern Capitalism. Traditional Buddhism is transformed to humanistic Buddhism. The interaction helps the new Buddhism preached all over the world.
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Chen, Chih-Yu, and 陳致攸. "Social Christians and Contemplative Buddhists: A Sociolinguistic Perspective." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/74293459199044546480.
Full textAbstract:
碩士國立臺灣大學
心理學研究所
105
Are different religions associated with different social, cognitive, and emotional styles? Although the worldwide major religions are known to encourage social interactions and help regulate emotions, it is unclear to what extent adherents of various religions differ in these dimensions. We observed quantitative differences in language use between Christians and Buddhists on Twitter and found the possible source of these differences in religious sacred texts. On Twitter, Christians used more social-interaction-related words and fewer reasoning-related words than Buddhists, but they did not differ in the amount of emotion expressions. We found a mirrored pattern between language use on Twitter and in the Bible and the Buddhist sacred texts, which suggested that adherents might be influenced by the religious texts they read. This study provided an example to the understudied area of behavioral differences between adherents in various religions in a natural, experimenter-free setting.
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Tu, Chun-Han, and 凃均翰. "Research into Issues of Death and Dying from Perspectives of Buddhist Bioethics." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/71353934372157180113.
Full textAbstract:
博士國立臺灣大學
哲學研究所
104
Building on the core principle of pratītya-samutpāda (dependant co-rising), Buddhist bioethics displays its qualities in both view of life and of ethics. In Buddhism, life for the sentient beings is an incessantly reincarnating ever-long process, centralizing on the continually changing course of the mind. The ethical concerns of Buddhism not only focus on the intention of one’s actions, but also examine its outcome. In Buddhism, an action that is considered good is motivated by one’s kindhearted intention, which will improve one’s quality of demeanor and bring about positive effects to its subsequent journey to ultimate enlightenment. This dissertation attempts to deliberate on issues of death and dying in modern times, approaching from the aforementioned perspectives of Buddhist bioethics, firstly drawing upon the criteria of death which is closely related to the Buddhist view of life, then moving forward to discuss the ethical issues of organ donation and the act commonly known as euthanasia. First, this dissertation will explicate the boundaries of life and death and how one’s death is determined from a Buddhist philosophical viewpoint, and remark on the criteria of death in modern neurology. From the Buddhist view of life, the living body of a sentient being is composed of many properties, which can be classified into two categories: nāma(name) and rūpa (form). One’s birth and death are not singular incidents that happened at specific timings, but are part of an incessant process caused by one’s physical and mental changes of correlated properties. In Buddhism, determination of one’s death is based on three properties: vitality, heart and consciousness; when one’s consciousness is no longer attached to the physical body—meaning the body displays no sign of breathing, temperature and mental activities, and may even be showing signs of decay—they can then be ultimately declared dead. In comparison, modern neurology classifies one’s death based on cease of activity in the whole-brain, the brainstem or the higher brain, which merely establishes the determination of one’s death on the activity, or lack of, in their physical brain, so as to allow one’s death to be declared as soon as possible. Disputes regarding how one’s death ought to be determined show that there are irresolute conflicts between the appropriate timing to declare death and the maintaining one’s organ vitality. This dissertation will utilize the Buddhist approach to deliberate how organ donation protocols in modern times can affect the donor’s dying process, while examining the ethical controversies over the existing organ donation systems. In Buddhism, the organ donation protocol after brain death or cardiac death both overly emphasize the medical advantages to the recipient and consequently overlook the donor’s rights to dying a good death. Additionally, the modern-day opt-out organ donation system is in fact an act of killing which strips an individual of their organs without consent, violating the Buddhist precepts to not killing or harm any living being and not taking what had not been given. Although the opt-in organ donation system requires consent from the individual or their executor prior to organ harvesting, medical staff should proactively assist potential donors to obtain a full understanding of organ donation and explain the effects organ harvesting surgery may have on their deaths, so as to implement the ethical principle of “informed consent.” Finally, regarding end-of-life issues, this dissertation will discuss the ethical concerns of active euthanasia, physician-assisted suicide and forgoing life-sustaining treatment from the Buddhist perspective. According to the Buddhist doctrines of karma and reincarnation, death does not mean nothingness, therefore artificial means to advance the dying process, such as active euthanasia and physician-assisted suicide, would not only fail to help the individual achieve an immediate ultimate liberation, but also take away the opportunity for one to ultimately reflect on the impermanence and suffering in life and improve the quality of their mental state before departure from this world. Additionally, the physician who carries out the act of euthanasia or assisted suicide would also be guilty of killing, and followers of Buddhism are constrained from taking part in killing or assisting others to commit suicide. In contrast, should a physician forgo life-sustaining treatment for their patient under good intentions and made appropriate decisions based on the patient’s medical condition, they would not only be relieving the patient of unnecessary medical interventions and burdens during their dying process, but also help the patient to die a good death and move on to afterlife, which would be considered an act of compassion and wisdom.
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Canning, Robert. "LITERARY PORTRAYALS OF RELIGIOUS AWAKENING THROUGH SUFFERING AND LOSS - BUDDHIST, DAOIST, AND CHRISTIAN PERSPECTIVES." 2020. https://scholarworks.umass.edu/masters_theses_2/956.
Full textAbstract:
The focus of this study is on portrayals of religious awakening in four short works of literature: a Chinese play, two Chinese short stories, and an American short story. In all of these works, the protagonists attain religious awakening, but only do so because they experience suffering and loss.
The experience of suffering and loss in these works helps to bring about the protagonists’ willingness to leave the worldly life. This is because the experience of suffering and loss clears the minds of the protagonists and helps them to realize the bitter nature of worldly existence.
In addition, these works portray worldly concepts from the perspective of a mystical, transcendent order of reality. Things that appear normal from a worldly perspective are abnormal from the mystical perspective, and vice versa. Thus, the wise may appear foolish, the sane crazy, and the successful materially destitute, to name a few examples.
In these works, religious heroism (a characteristic of the protagonists) also appears unheroic because of this distorted perspective. Religious heroism may appear cowardly, for example, and religious success may appear to be a failure or a tragedy.
These literary portrayals of religious awakening through suffering and loss may thus help to shed light on religious concepts common to Buddhism, Taoism and Christianity, and also on the differences between the worldly and mystical perspectives.
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Huang, Ying-Nuan, and 黃瑩暖. "The Buddhism from the perspective of Chu-Hsi--- Based on reflecting original spirit and inner mind cultivating." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/01764230685478206433.
Full textAbstract:
博士國立臺灣師範大學
國文研究所
89
It is well known that the Buddhism and Confucianism are two very different identidy. The Confucianism is originates from China and has been guiding and influencing Chinese for quite a long period tiime. While the Buddhism is from outside Chinese but it is accepted widely and deeply by Chinese. The Buddhism however, is changed a lot by Chinese through our traditional discipline of Confucianism. This paper is focused on a very fameous Sung Dynasty scholar-Chu-Hsi. Based on his very well-cultivated and profound knowledge stand for both Confucianism and Neo-Confucianism. It is to explore the perspective from this fameous Chinese master''s point of view. It also dealing with the impact and change toward Buddhism later on. In a word, Buddhism is intrinsically changed thus directly or indirectly to a Chinese Buddhism too.
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AI-JUNGHSIAO and 蕭愛蓉. "Research on Tang Jun-Yi’s Confucianism and Buddhism Thoughts: A Perspective of Life Existence and Spiritual Realm." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/42mfsd.
Full textAbstract:
博士國立成功大學
中國文學系
106
This research mainly investigate Tang Junyi's Confucianism and Buddhism thoughts, and focus on “existence of life” and “spiritual realm”. Expecting to know Tang Junyi how to interpret new philosophical system through Confucianism and Buddhism. Especially Tang Junyi deeply comprehend Confucianism, Hua-yen Buddhism and Yogācāra Buddhismt, it’s an important feature of his thoughts. This research also uses the literature research method and the philosophical research method, let we realize Tang Junyi emphasizes traditional literature and philosophical concepts. Through this research, we can understand Tang Junyi thinks traditional literature and philosophical concepts are very important, and how to use Confucianism and Buddhism as the theoretical content of spiritual activities.
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Chen, Feng-yi, and 陳豐佾. "The Images of Guanyin Bodhisattva in the Journey to the West－From the Perspectives of Buddhist and Daoist Texts." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/87383276215203677857.
Full textAbstract:
碩士雲林科技大學
應用外語系碩士班
98
Guanyin plays an important role in the classic novel, The Journey to the West, but Guanyin’s importance in this novel has not been fully explored by the readers and scholars of The Journey to the West. Guanyin is most well-known in China for her compassion and in many manifestation stories, and she would come to people’s rescue as long as people call her name with great sincerity. In this paper, I will make a comparison and contrast of the description of Guanyin in The Journey to the West with the depiction of Guanyin in Buddhist texts to clarify the similarities and differences between Guanyin’s images in The Journey to the West and that in Buddhist Sutras and manifestation stories. I will also use Daoist materials to trace some of the possible origins of Guanyin image in The Journey to the West. Keywords: Guanyin, The Journey to the West, Buddhist, Daoist, Manifestation.
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Shih), Chia-Jung Chang (Zhi-Sheng, and 張嘉容（釋知晟）. "Social Education and Leisure Functions of Buddha Memorial Center: Perspectives from the Ideals and Practices of Humanistic Buddhism." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/a26h86.
Full textAbstract:
碩士南華大學
宗教學研究所
104
The Buddha Memorial Center since the opening has become known internationally as a place of pilgrimage for many tourists. With more than 10 million tourist visits every year, it has become a heated topic for discussion and research about the Museum among Taiwanese. Under the trend of internationalization, the symbolism of a museum becoming a cultural index and a trademark in the town, the Buddha Memorial Center as a window of Taiwanese culture; concern about contemporary public issues, ecological environment as well as international relations. These are important aspects of a contemporary museum. With a main focus on “humans”, demonstrating the due services religion and museums ought to have for societies and responsibilities for social education. Bringing forth the beautiful side of human nature, becoming a place of learning “lifetime education” and “life education” for the visitors’ while they leisure, and satisfying knowledge and living needs, even more so uplifting their purified spirit so that their family, society and the nation will be influenced. One of the important reasons for why museums are attractive to visitors to flood in is the leisure function of the museum. The Buddha Memorial Center operating with the ideals of Humanistic Buddhism as its core, continuously advancing with times, depending on situation and opportunities - presenting the practices of the Bodhisattvas’ paths of “Benefit oneself and others” as its final goal. The results of this research, the Buddha Memorial Center has implemented Humanistic Buddhism within its organization protocol and the founder himself is a role model of ideals and practices, and so the Buddha Memorial Center has become one museum that differs from the others, especially being touched by the warmth, joy and hope. Using leisure and social education methods to meet the needs of people. In terms of promoting and developing leisure and social education, there are rooms for improvement. Not only that, to stand up for an image of Buddhism that is youthful, energetic, pro-active and open heart. Continue to innovate, as creativity will bring in big crowd, and apart from attracting their curiosity, the Buddha Memorial Center has basically been accepted by the public. Through the creativity, many have begun to understand Buddhism and overturn their stereotypes of Buddhist image, in concrete this have helped Buddhism as a whole. Hence, Buddha Memorial Center has become a “Lifetime Education” place for the residents to visit on a regular basis, through the strong promotion of “Leisure Education”, instigating all to develop the habit and attitudes of leisure, and elevating artistic living. Also through meeting the learning needs of all, integrating Humanistic Buddhis m in the world, such as public issues like eco-system environmental protection, plan for activities of special topics, outdoor education, series talks, exhibitions, and promoting our understanding and feelings about the environment. For those searching for inner peace and religious divinity, one may proactively promote cultivation activities as one of their leisure living.
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Lu, Hsiao-ting, and 呂曉婷. "Islands in the Stream: A Reconsideration on the Theme of Life-Pursuing from Buddhistic Perspectives." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/89625314090901070997.
Full textAbstract:
碩士國立成功大學
外國語文學系
87
Islands in the Stream: A Reconsideration on the Theme of Life-Pursuing from Buddhistic Perspectives Abstract The thesis is based on Buddhistic theories to elaborate on the theme of life-pursuing in Ernest Hemingway's Islands in the Stream. Thomas Hudson's pursuing of life has been considered negative and tragic in most of the critiques. However, from Buddhistic perspectives, the novel suggests a positive attitude toward life. By appropriating the Buddhistic concepts, karma, discrimination and non-discrimination, mindfulness, the development and achievement of Hudson are re-evaluated in a new version. Before the discussions begin, the Buddhistic view of life is introduced in Chapter II. The concepts of karma, discrimination and non-discrimination, mindfulness are elucidated in the chapter. In Chapter III, the theme of life-pursuing is discussed in three aspects. The first focus of the discussions is placed on the problems which hamper Hudson's chase for peace of life. The situations Hudson encounters and his reactions to them are elaborated according to the ideology of karma. The second focus of the discussions is laid on Hudson's emotional difficulties. By appropriating the concepts of discrimination and non-discrimination, his interior transformation from emotional estrangement to emotional intimacy is stated. In the third section of the discussions, Hudson's attainment in the process of his pursuit is considered in the aspect of self-development. The notion of mindfulness in Buddhism is contemplated here to evaluate Hudson's ascendance of mind. In conclusion, the Buddhistic concepts have provided the discussions in the thesis with positive perspectives viewing the theme in the novel. The value of Hudson's pursuing of life is appreciated by elaborating his interior awakening, emotional catharsis and mental transcendence.
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CHUNG, SUNG-CHEN, and 鍾松珍. "An Integral Perspective of Consciousness on Buddhism and New Age：on the basis of the Lankavatara Sutra and the Seth Book." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/8fsjha.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
107
ABSTRACT This study is based on the integral philosophy of Ken Wilber, focusing on the explorations of consciousness with discussions on the viewpoints from Buddhism and New Age. The main structure of this study settles on Ken Wilber’s perennial philosophy-------Godhood surpasses all and is ubiquitous, supplemented with his theories on the spectrum of consciousness, transpersonal psychology, as well as the Great Chain of Being excerpted from perennial philosophy. The very study compares the differences between Buddhism and New Age in their respective transcending methods and spiritual cultivation. In this study, Buddhism is introduced from the perspective of Tathāgatagarbha and Consciousness-Only in Lankavatara Sutra, aiming at the discussions over conscious ascending, while New Age is introduced from the perspective of “You create your own reality” in Seth, aiming at the discussions over the process of conscious construction. In the first place, regarding transcending theories, based on the two core traits of “Godhood surpasses all and is ubiquitous” come up with by Wilber, “transcendent unity” of perennial philosophy as well as “the integrity of Oneness” are presented as the basis for comparisons between Tathāgatagarbha in Lankavatara sutra and “All that is” in Seth. Secondly, regarding the comparison in spiritual cultivation, “Godhood surpasses all and is ubiquitous” remains the main structure, and furthermore, the spiritual paths of Buddhism and Seth are interpreted respectively based on Ascending and Descending, submitted by Ken Wilber. Through the comparisons between the two spiritual paths, the common grounds and differences are all integrated by Ken Wilber’s holographic viewpoints on Ascending and Descending. According to the comparisons between Buddhism and New Age in this study, though Buddhism and New Age hold distinctive views on how conscious ascending affects one’s exploration of the truth, yet in fact, both represent two direct ways for exploring Oneness. Under the scope of the perennial philosophy, Buddhahood of Buddhism and Godhood of New Age both ultimately lead to seeing through the illusions of the material world and shed light on the fact that by transforming and ascending one’s awareness, one can delve into the profound structure of Oneness.
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Nilsson, Håkan. "Conceptualizing and contextualizing mindfulness : New and critical perspectives." Doctoral thesis, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-27658.
Full textAbstract:
This dissertation aims at analyzing mindfulness as a concept and a multidimensional phenomenon in its historic and primordial but also contemporary contexts. In the course of examining this more general question, this dissertation targets four specific objectives: 1) classifying existing definitions of mindfulness, 2) critically analyzing and interpreting the Buddhist and Western interpretations and practices of mindfulness, 3) elaborating on the social and existential dimensions of mindfulness, and 4) applying these dimensions in advancing the notion of mindful sustainable aging in the context of successful aging. Paper I examines and assesses the numerous definitions of mindfulness that have been presented over the years by a wide range of scholars from a variety of disciplines. Paper II traces the roots of modern mindfulness in Buddhism. It continues by exploring the utility and practices of mindfulness in the context of social work. The definitions provided in Paper I and the Buddhist underpinnings discussed in Paper II call attention to the fact that in addition to the more commonly considered physical and mental dimensions, mindfulness contains a social and an existential dimension as well – dimensions that remain under-researched and not well understood. To redress this imbalance, Paper III elaborates on these two latter dimensions, emphasizing their potential to enhance health, wellbeing and meaning in life. Paper III further argues that a more nuanced understanding of physical, mental, social and existential mindfulness can be obtained by examining the interconnectedness of all four fields. Paper IV continues the discussion of the social and the existential dimensions of mindfulness with specific emphasis on their utility for successful aging, and advances the notion of mindful sustainable aging. Paper IV highlights the potential of mindfulness for living a meaningful life and boosting the elderly’s capacity to find deeper meaning in their final stage of life.
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Huang, Chao-Ho, and 黃朝和. "The Study of Zen Buddhist Enlightenment Gāthās in the Tang and Five Dynasties: Approach to Zu-shih Zen and Feng-deng Zen from the Perspectives of Contextual Dialectics and Hermeneutics of Zen Classics." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/7fw86n.
Full textAbstract:
博士國立中興大學
中國文學系所
106
Indian Zen was introduced to the central mainland China and had been guided by An Shigao’s Theravada-Buddhism；it had also been under the influence of the age of turbulence, passing through Han, Wei and the Western Jin Dynasties. It adopted the methods of breath-counting and mindfulness to attain meditative concentration and observance. With time passing by, while Master Dao An in Eastern Jin Dynasty proposed Doctrine of Prajna and Kumarajiva translated Mahayana sutras, Hui Yuan of Lu Mount just pushed the state in practicing Buddhism to Zen wisdom. In the promotion of the confluence of Buddhism and Taoist Buddhism in the Wei and Jin Dynasties, monks in the Eastern Jin Dynasty gradually employed the way of expressing the enlightened state or philosophies through Gāthās and songs. Despite Zhu Daosheng, the disciple of Kumara, introduced the philosophy of “attaining Buddhahood in the way of sudden enlightenment or epiphany” to the Southern Song Dynasty, the mainstream of practicing Buddhism, however, was still conducted via the conventional way of learning, thinking and debating, since there were no interactions between Bodhidharma and emperor the Liang Dynatsty. Master Zhi Yi in the Southern Chen Dynasty explained Gāthās’ main function was to offer as many interpretations as possible about the significance of dharma. Gāthā is four-line verse, and the original form of Gāthā was composed of 32 characters at most. Influenced by the verse forms of Dharmapqda, the Lotus Sutra, and other Buddhist works, many Buddhist masters, during the period of the northern and Southern Dynasties, propagated Buddhism through inscriptions, odes, mottos, and poems in Chinese literature to explicate dharma truth. Corresponding to the simple style of Chinese practical philosophy, agriculture Zen became mature in the Tang Dynasty. Agriculture Zen, founded by Daoxin and Hongren, was then promulgated by the Sixth Patriarch of Zen Buddhism, a woodsman from Lin-nan, who carried forward the ethos and mainstream writing styles that monks of the Zen sects and lay Buddhists adopted, like poems and chants, to elucidate the enlightened mental state. From the perspective of Zen literature, it went beyond the traditional style of Indian scriptures using odes to advocate Buddhism. Zen Masters, according to the contextual occasions, wrote Gāthās to enlighten disciples, and similarly disciples wrote Gāthās to state their enlightened condition. Wring Gāthās therefore was not only a medium to reveal the enlightened state of mind but also a method of teaching between masters and disciples. In the early period of Caoxi-Zen (an important sect of Zen Buddhism), Gāthās were usually written in the styles of mainstream poem in which sentences, quatrains, or verses consisting of four lines or eight lines with either five or seven words without paying attention to rhyme. In the later period of Caoxi-Zen, Zen master Yongjia wrote Song of Enlightenment, a poem of ancient style with two hundred and sixty-seven rhymed lines, which is the representative work of Zen literature in Tang Dynasty. Influenced by Yongjia, many Zen masters in the middle and late Tang Dynasty also followed his writing style. Although long-line Gāthās seemed to be popular in the middle and late Tang Dynasty, there were some short ones less than four lines of the traditional verses. Among the short ones, some were in two lines or even one line. The variation shows that these masterss verses were not restricted by the rules of rhymes and metrics in Tang Dynasty; instead, they were more concerned with the contexts or circumstances that initiated the enlightened state or witnessed one’s innate Buddha nature. Moreover, the flourishing of Zen in Tang dynasty also provided a good opportunity for those scholars exiled to the south to practice Zen. Given the condition, Gāthās were written to reflect the dialogic interactions between the masters who provoked an enlightening condition as a premise and the involved scholars who wrote verses as a correspondence echoing the master''s intimation. This type of correspondence Gāthās not only showed a mutual understanding and communication of the mind state between the masters and the scholars, but also created a positive impact to the dissemination of Zen for the later generations. The Five Dynasties, succeeding after the downfall of the Tang Dynasty, lasted for fifty-two years before the establishment of Song Dynasty. Wuyue (one of the ten kingdoms) ended peacefully 18 years later after the establishment of Song Dynasty. The undisturbed condition gave Fa-yen Sect a stable environment to grow up. Despite Zu-shih Zen and Feng-deng Zen of the Five Dynasties did not last long, both Yun-men Sect and Fa-yen Sect, derived from the most popular Fujian Xuefeng Sect in late Tang Dynasty, were supported respectively by the emperors of the Southern Han Dynasty, the Southern Tang Dynasty, and the State of Wuyue. They were prevalent mainly in the southern part, and, instead of functioning as a transition, they were in fact the continuation and development of Zu-shih Zen of the Tang Dynasty. Examining the Gāthās of Yunmen Sect and Fa-yen Sect, Yunmen sect rarely had works about enlightenment; both of them, however, had the tendency of making Gāthās concise by keeping as few words and lines as possible, especially Fa-yen Sect. Chu Hsi, the master of the Southern Song Dynasty, raised the banner of repelling Buddhism but still used the philosophy of “Li Yi Fen Shu” (the unitary and the divided principles), which is exactly the nucleus of Yongjia''s Song of Enlightenment. Besides, Chu Hsi’s inscription of The Realm of Metaphysics on the Tong Xuan Hall of Fengshan, Anxi, Quanzhou, was also an enlightened Gāthās drawn from the Fa-yen Sect. Indeed Chu Hsi was very much impressed by these two Gāthās. This dissertation studies the Zen Buddhism Enlightenment Gāthās from the Tang Dynasty to the Five Dynasties. The Gāthās to be discussed are divided into four categories according to the interacted conditions between the enlightened subjects and their contexts: enlightenment without guidance, guided enlightenment via the masters, correspondence enlightenment, and enlightenment testimony. The first type is the enlightenment achieved independently by the individual. The second one is about the enlightenment guided via masters’ instruction or instructed by external objects from the context. The third type deals with the Gāthās written as a correspondence to the master’s teaching to reveal the realization of the enlightened state. The fourth one is about masters’ testament of verifying the disciple’s realization of sudden enlightenment. Concerning the enlightened states of the Tang Zen, the study also found that in addition to ordinary agricultural practices or tea conversations, there are other types of enlightenment realized either in spiritual trances or via soul’s transformation. These two categories, interpersonal life Zen and epiphany Zen, were defined according to their respective enlightened moments and situations. Nevertheless, the development and popularity of these two types of Zen Buddhism showed a significant difference. The main corpus of this research is based on the personal quotations of Zen masters and the records from various Zen sects. As for Tang Zen, the first lantern collection compiled in the Five Dynasties and the Southern Tang Dynasty is closest to the “Zu Tang Ji” (Anthology of Quotations from Zen Masters). On the whole of the Five Dynasties of Zen Buddhism, The Transmission of the Lamp in the Era of Jinde, recorded in the early years of the Northern Song Dynasty, is close to Zen Buddhism of the Five Dynasties and the Tang Zen. The Holy Lamp was compiled by Li Zunxu, a scholar of the Northern Song Dynasty, gave consideration to all kinds of enlightened people, and The Gataip Lamp belongs to the same type. In the Southern Song Dynasty, the Lamp Union Outlines and Five lamp Scrolls have the functions of proofreading, writing, and integration. Taisho Tripitaka is an all-inclusive collection and compilation of Zen Buddhism but The Continuation of the Tripitaka revised later is even more complete afterwards for the study of Zenology, Zen history, and quotations, and the remaining editions of Tripitaka are actually supplements to these two Tripitakas. According to the legacy and spread of Zen, enlightenment is the only way out of the world and carrying forward Buddhism for monks. And the important task of promoting Buddhism lies in guiding disciples to transcend the mundane life and publicize the wisdom of Zen. The Gāthās studied here are not all from the enlightened masters. At any rate, the opportunities of achieving enlightenment depend on all kinds of possibilities encountered in different times and spaces of ordinary life, and undeniably it is only the enlightened masters that can do the job of discerning the state of enlightenment.