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Dissertations / Theses on the topic 'Dhammas'
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Gäfvert, Liss Telly. "Jaget en Kategoriserande Konstruktion : En grundundersökning rörande dhammas och jaget inom den tidiga Buddhismen utifrån ett subjektivt fenomenologist synsätt." Thesis, Linköping University, Department of Culture and Communication, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-10346.
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Av ditt intryck, du inget vet, först när upplevelsen ter sig avsaktande, kan vi ställa frågan: vad är jag? Inget-ting min vän. Det beroendeuppkommandet av varat medför dess instabilitet, det finns ingen essens bara form. Alltet är en struktur, en universell struktur av dhammas. Ditt intryck och ditt frånvarande jag är opersonliga fenomen av garanterad upphörelse.
Off your impression, you know nothing, first when the experience feels like it’s slowing down, we can ask the question: what am I? Not-thing my friend. Our existents curse; of being under the dependent origination is what brings it’s instability; there is no essence, only form. The whole is a structure, a universal structure of dhammas. Your impressions and your absent self, is impersonal phenomena of guaranteed cessation.
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Janyakul, S. "Dhamma and grassroots development movements in rural Thailand." Thesis, Swansea University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637403.
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In Southeast Asian history, Thailand is the only nation which resisted Western colonialism. No nationalist movements agains the Western colonialist rulers emerged as in Burma and Sri Lanka. As far as rural villagers who constitute the majority of Thai population are concerned, there were two significant historical events which had a tremendous impact on Thai society. One was the 1855 Bowring Treaty between Thailand and Britain which gave birth to the seeds of capitalism in Thai society. The other was the proclamation of the military dictator's First National Economic Development Plan of 1961 (and subsequent plans) which represented the World Bank's capitalist model of national development. While the former functioned as an external factor stimulating Thai peasants to produce more for the world market, the latter took the role of internal 'westernizing agent', armed with large-scale financial resources and nation-wide bureaucratic apparatuses, intending to transform Thai self-sufficiency into a monetized/consumer-oriented society. In this process of planned change, Buddhism was considered irrelevant to modern development by the capitalist-inspired rulers. In the course of time, while a materialistic and consumeristic ethos was promoted, communal culture, which is deeply rooted in Buddhism, began to erode and Thai rural villagers experienced much suffering. Even though Buddhism was not taken into consideration in the process of national development planning and implementation, Buddhist teaching (or the Dhamma) and Buddhist institutions still remained significant and meaningful in various aspects of people's lives. The existence of Buddhist teaching and the pervasiveness of Buddhist institutions in Thai society provide a firm basis on which several grassroots development movements have developed. These movements were initiated by Buddhist monks as well as lay Buddhists. They work hand in hand and establish both local and national networks, with assistance from Thai and international NGOs. They carried out various kinds of development activities throughout the country to encourage the disadvantaged to work together in solving their own problems.
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Gethin, Rupert M. L. "The Buddhist path to awakening : a study of the Bodhi-Pakkhiyā Dhammā /." Leiden ; New York ; Köln : E. J. Brill, 1992. http://catalogue.bnf.fr/ark:/12148/cb361501251.
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Campergue, Cécile. "Le "maître" dans la diffusion et la transmission du bouddhisme tibétain en France : aspects politiques, économiques, religieux et sociaux." Lyon 2, 2008. http://www.theses.fr/2008LYO20089.
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La France est le pays d'Europe qui dispose du plus grand nombre de centres bouddhistes tibétains. Depuis une quarantaine d'années maintenant, de nombreux maîtres (lamas) tibétains y ont fondé un ou plusieurs centres, comme ils l'ont fait ailleurs en Occident et en Asie. Les lamas sont la clé de la compréhension de l'intensive diffusion du bouddhisme tibétain au niveau mondial car c'est autour d'eux que les fidèles s'agrègent. Loin d'être seulement consacrés à la vie spirituelle, les lamas avant 1959 détenaient des positions clés dans les secteurs politiques, économiques et religieux du Tibet. Les évènements géopolitiques complexes ont entraîné l'exil de la plupart d'entre eux, majoritairement sur le sol indien. La disposition missionnaire intrinsèque au bouddhisme conjointe à la sauvegarde et à la diffusion de la culture tibétaine ont entraîné une dissémination et une diffusion du bouddhisme tibétain dans le monde, particulièrement en Occident ou l'accueil réservé à ces maîtres venus d'un pays mythifié a été positif. Le défi pour les maîtres et leurs lignées qui ne fonctionnent plus sur un mode de société féodal est de sauvegarder, diffuser et promouvoir leur tradition tout en conservant une position d'autorité. Le processus d'acculturation, plus encore celui d'inculturation, est au cœur de l'implantation réussie du bouddhisme tibétain. La thèse se présente comme un état des lieux de la tradition tibétaine traitant à la fois de son histoire et de son actualité en France. Elle étudie le phénomène et ses enjeux qui, loin d'être seulement religieux, sont essentiellement politiques et économiquesFrance is the European country which shelters the greatest number of Tibetan buddhist centres. For about fourty years now, many tibetan masters have founded one or more centres, as they have also done in other Western countries and in Asia. Lamas are the key to the comprehension of the wide expansion of Tibetan Buddhist throughout the world because they are the nucleus around which the faithful congregate. Before 1959, far from being devoted only to spiritual life, lamas were in charge of key functions in political, economic and religious life. Due to complex geopolitical events most of them had to go into exile, mainly to India. The inherant missionary propensity of Buddhism and the preservation and propagation of Tibetan culture led to expansion and diffusing Tibetan Buddhism throughout the World, particularly in the West where these masters, coming from a country which had been mythicized were most welcomed. These masters and their lineage who no longer operate on a feudal type of society have a new challenge: to preserve, propagate and promote their tradition while keeping a prominent position. The processes of acculturation and inculturation are at the heart of a successful embedment of Tibetan buddhism. This thesis gives a description of the Tibetan tradition and considers both its history and its actuality in France. She aims at studying this phenomenon and its goals which are not only religious, but mainly political and economic
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Gethin, R. M. L. "The path to awakening : A study of the thirty-seven bodhipakkhiya dhamma in the nikayas and abhidhamma." Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378805.
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Khur-Yearn, Jotika. "The poetic Dhamma of Zao Amat Long's Mahāsatipaṭṭhāna Sutta and the place of traditional literature in Shan Theravada Buddhism." Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/14574/.
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Wong, Po-shan Susan, and 黃寶珊. "The Buddha Dhamma as a psychotherapeutic technique and how the Buddhist mindfulness practice could be integrated into thecontemporary social work service." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B48521784.
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This doctrinal study demonstrates in what way the ‘Universal Applicability’ of Buddha Dhamma can be reflected in the intervention process in view of the contemporary situation of the Buddhist Mindfulness being integrated as a psychotherapeutic technique. In past few decades, the Western psychotherapists recognize Mindfulness as ‘the heart of Buddhist meditation’ and apply it as an impartial psychotherapeutic technique to serve their clients’ physical health and psychological wellness. As recorded in the Buddhist Pāli tradition, through practicing Mindfulness meditation, people are able to comprehend the ‘Universal Applicability’ of Buddha Dhamma, to realize three universal characteristics (lakkhanas) of sentient existence, namely impermanence (anicca), un-satisfactoriness (dukkha), and non-self (anatta), and eventually to liberate their mind from suffering.
From studying the Buddhist teaching of Mindfulness embedded in the Satipaṭṭhāna Sutta and the Mahā-Satipaṭṭhāna Sutta, the researcher develops this tenet,
“the Buddhist Mindfulness could be an effective psychotherapeutic technique when it is practiced within the Buddhist context and supported by the theoretical foundation, and when the ‘Universal Applicability’ of the Buddha Dhamma is reflected in the therapeutic process ”.
Applying the tenet to study the case, the ‘Mindfulness-Based Stress Reduction Program’ (the MBSR) initiated by Dr. Jon Kabat-Zinn, she finds three issues which makes her hesitated to agree with the Western psychotherapists’ integrating the Buddhist Mindfulness as a stand-alone psychotherapeutic technique. The first two issues are the way the psychotherapists interpreting and implementing the Buddhist Mindfulness as a stand-alone technique without the Buddhist context and isolated from the Buddhist theoretical foundation. Resulted from the first two issues, the third one is the ‘Universal Applicability’ of Buddha Dhamma has no way to reflect in the treatment process to help people liberating from suffering.
After identifying these three issues, the researcher carries on to incorporate ideas of practicing Mindfulness suggested by the Pali Buddhist tradition, and collaborate with the Social Work Profession with applying transferrable skills of the ‘Experiential Learning’ techniques to design a pilot service—the Buddhist Mindfulness-Based Social Service Project (the BMBSS). The BMBSS, consists of (1) an Orientation Meeting, (2) the six-session Prerequisite Training (the PRT-BMBSS) and, (3) the twenty-six-session Buddhist Mindfulness-Based Social Service Program (the BMBSS), aims at demonstrating the way to support the ‘Practicing Facilitators’ and the ‘Practicing Novices’ to apply the Buddhist teaching of Mindfulness into their daily activities.
Moreover, the researcher designs the BMBSS Project in the way to promote interdisciplinary collaboration between Buddhist communities and the Social Work Profession to exchange ideas to benefit their services. The Social Work Profession may benefit from the Buddhist teaching on ‘non-self’ to apply its intrinsic technique of the ‘use of self’ to serve the clients, when the Buddhist communities may learn from the Social Work Profession to bring the Buddhist teaching to serve the society at large. Furthermore, ideas on supporting inter-disciplinary collaboration generated from developing the BMBSS may transfer into promoting dialogues and networking between the Buddhist communities and other professions to integrate the ‘Universal Applicability’ of Buddha Dhamma to serve the needs of the Buddhists and non-Buddhists.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Schnake, Javier. "Le Dhamma par le jeu d’esprit et de la langue : le Vajirasāratthasaṅgaha, texte pāli du Nord de la Thaïlande (XVIe siècle)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP025/document.
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Cette recherche porte sur l’investigation philologique d’un texte bouddhique en pali, le Vajirasaratthasangaha composé dans le Nord de la Thaïlande (XVe-XVIe siècles), qui n’a jamais fait l’objet d’une étude intégrale. Le but est d’établir une édition critique de ce texte et de son commentaire, traduire intégralement ce corpus, et saisir sa place dans le bouddhisme du sud-est asiatique. Ce compendium est unique dans le champ de la littérature pali, tant dans la nature de ses contenus que dans son mode de présentation. Il embrasse un grand volume d’enseignements qui traitent de thématiques diverses, telles que des points de doctrines religieuses, de l’étymologie, des mathématiques, de la poétique, la cosmologie, des devinettes, etc. Le mode de composition singulier de ce texte s’appuie sur le codage de chacun de ses chapitres, faisant appel à des mécanismes et jeux qui concernent essentiellement le langage et sa construction : devinettes savantes, notions grammaticales, polysémies, acrostiches, etc. Cette œuvre est ainsi une synthèse originale d’éléments érudits (hua chai, ekakkhara, etc.) qui témoigne d’une part de l’importance qu’a pu revêtir l’étude avancée de la langue dans le contexte du Lanna du XVIe siècle. D’autre part, certains de ses enseignements éclairent d’un jour nouveau certaines spécificités régionales dans leurs dimensions pratiques et ésotériques. Il ouvre ainsi de nouvelles voies de compréhension du statut du pali en tant que langue sacréeThis research is a philological investigation of a Buddhist text in Pali, the Vajirasaratthasangaha written in Northern Thailand (15th-16th), which has never been the object of a full-fledged study. It aims to establish a critical edition of this text and its commentary, to translate this corpus, and to understand its place within the Buddhism of South-East Asia. This compendium is unique in the Pali literary landscape, in its mode of presentation as well as in its contents. It contains an important amount of Buddhist teachings that deal with a variety of topics, such as moral principles for lay Buddhists, etymology, mathematics, poetics, cosmology, riddles, etc. The singular mode of composition of this text is based on the encoding of each chapters, mainly relying on mechanisms and games that concern essentially the language and its construction: riddles, grammatical notions, polysemies, acrostichs, etc. Thus, this text is an original synthesis of scholarly elements (hua chai, ekakkhara, etc.) that testifies, first, to the importance of advanced linguistic studies in the Lanna context during the 16th century. Secondly, some of the elements presented throw some new light on regional specificities in their practical and esoterical dimensions, opening new ways for understanding the status of Pali as a sacred language
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Al, saman Shehab. "La gestualité pédagogique chez les enseignants yéménites dans la classe de FLE (Université de Sana'a et Dhamar)." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30048.
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La gestuelle entre petit à petit dans le domaine de la didactique des langues. Elle y reste certes, encore très marginale, mais on ne peut plus la reléguer totalement ; les nouvelles générations de didacticiens s’y intéressent, des travaux se font,quelques indices montrent que la gestuelle prend une bonne place dans la légitimité pédagogique. Notre étude vise donc à cerner expérimentalement ce qui est généralement traité sur la base de l’intuition ou d’observations personnelles.Cette intuition nous l’avons nous-même partagée car c’est avant tout en tant qu’enseignant de FLE au Yémen, que nous nous sommes intéressé à ce phénomène. Pour évaluer l’importance du geste, il faut une méthodologie expérimentale et puisqu’il n’en existe quasiment pas concernant le geste pédagogique, c’est en tant que chercheur que nous nous assignons la tâche d’en élaborer une dans cette thèse. Nous faisons l’hypothèse que le geste pédagogiqueest une pratique essentielle pour rendre le cours de FLE plus explicite. De ce fait, il doit être analysé de façon précise d’où l’utilité de revoir la formation des enseignants. Etant donné que notre expérience pédagogique avec les enseignantsyéménites est celle qui a le plus suscité de questionnements autour de ce thème, nous avons décidé d’observer nos collègues, enseignants yéménites, dans deux universités (Sana’a et Dhamar). Nous sommes parti de deux hypothèsesessentielles : a) le geste pédagogique est un acte de parole ; b) son interprétation exige beaucoup de connaissances d’ordre culturel. Il nous a paru nécessaire de souligner l’importance du geste pédagogique dans l’enseignement/apprentissage des langues étrangères aux apprenants yéménites adultesThe gestural language is entering little by little the didactic area. It is still, very rare, but we can no longer totally ignore it; the new generations of didacticiens are interested by it, projects are on way, some evidence shows that the gestural takes agood place in the pedagogical legitimacy. Our study therefore aims experimentally what is generally treated on the base of intuition or personal observation. It is before all, as teachers of FFL (French as a Foreign Language) in Yemen, that we have personally experienced this intuition and have become interested in this phenomenon. To evaluate the importance of the gesture, you need an experimental methodology, it is as researcher, that we will realise the experiments to elaborate one in this thesis. We consider that the pedagogical gesture is an essential practice to make the FFE class more explicit. Therefore, it is necessary to review the training of teachers. Since our pedagogic experience with Yemeni teachers is what has given us the most questioning around this theme, we have decided to observe our colleagues; Yemeni teachers, in twouniversities (Sana’a and Dhamar). We have gone from two essential assumptions: a) the pedagogical gesture is an act of non-verbal communication. b) its understanding asks for good level of cultural knowledge. We find it necessary to underline the importance of the pedagogical gesture in teaching/learning foreign languages to adult Yemenites
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Techaniyom, Chotika. "L'enseignement bouddhique et le rôle du roi en Thaïlande." Thesis, Paris, INALCO, 2013. http://www.theses.fr/2013INAL0013.
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L’étude des Jâtaka canoniques destinés au monarque et celle des Jâtaka apocryphes de Thaïlande montrent que le personnage-monarque qui commet des actions néfastes peut améliorer sa conduite grâce aux messages essentiels transmis par le maître. Le monarque-Bodhisatta pratique à la fois les dix-vertus du monarque - Dasa-râjâ-dhamma et les dix vertus transcendantes du futur Buddha - Pârami. Ces études dévoilent que le monarque bouddhiste doit suivre les deux principaux cadres de conduite : les dix-vertus du monarque et les devoirs du roi universel – Cakkavatti-vatta qui s’interpénètrent. Influencé par les enseignements bouddhiques, le roi Rama IX de Thaïlande prouve en les adoptant que ces codes de conduite sont applicables en les adaptant à sa charge afin d’améliorer la qualité de vie de son peuple. Ces enseignements conviennent à tous, du chef d’Etat à celui qui se gouverne lui-mêmeThe study of the canonical Jâtaka intended for the monarchy together with the apocryphal Jâtaka in Thailand demonstrates that the monarch who commits harmful actions can rectify his conduct thanks to the essential messages passed on by a Buddhist Master. The Bodhisatta-monarch employs the ten virtues of the monarch - Dasa-râjâ-dhamma - and the ten transcendental virtues of the future Buddha -Pârami. These studies reveal that the Buddhist monarch should follow the two main courses of conduct : the ten virtues of the monarch and the duties of a universal monarch - Cakkavatti-vatta – which interpenetrate. Influenced by the Buddhist teachings, King Rama IX of Thailand adopted these precepts in the execution of his kingly responsibilities and, by improving the quality of life of his subjects, proved their pertinence. The teachings are applicable to all, from Heads of State to the self-governing individual
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AL-Mozani, Dhamia [Verfasser], Wolfgang [Akademischer Betreuer] Heinrich, Wolfgang [Gutachter] Heinrich, Matthias [Gutachter] Rudolph, and Manfred [Gutachter] Berroth. "Distortion in microwave class-S power amplifiers / Dhamia AL-Mozani ; Gutachter: Wolfgang Heinrich, Matthias Rudolph, Manfred Berroth ; Betreuer: Wolfgang Heinrich." Berlin : Technische Universität Berlin, 2018. http://d-nb.info/1165139073/34.
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Dhama, Abhishek [Verfasser], Oliver [Akademischer Betreuer] Theel, and Ernst-Rüdiger [Akademischer Betreuer] Olderog. "A compositional framework for Designing self-stabilizing distributed algorithms / Abhishek Dhama. Betreuer: Oliver Theel ; Ernst-Rüdiger Olderog." Oldenburg : BIS der Universität Oldenburg, 2013. http://d-nb.info/1048590208/34.
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Dhama, Abhishek Verfasser], Oliver [Akademischer Betreuer] Theel, and Ernst-Rüdiger [Akademischer Betreuer] [Olderog. "A compositional framework for Designing self-stabilizing distributed algorithms / Abhishek Dhama. Betreuer: Oliver Theel ; Ernst-Rüdiger Olderog." Oldenburg : BIS der Universität Oldenburg, 2013. http://nbn-resolving.de/urn:nbn:de:gbv:715-oops-16690.
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Towfik, Noman Mohamed. "Contribution de la méthode électrique (S.E.V.) à la recherche géothermique application à la détermination des caractéristiques géothermique de la zône du Dhamar (R.A. Yémen) /." Grenoble 2 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb37601618b.
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Towfik, Noman Mohamed. "Contribution de la méthode électrique (S. E. V. ) à la recherche géothermique : application à la détermination des caractéristiques géothermiques de la zone du Dhamar (R.A. Yémen)." Bordeaux 1, 1986. http://www.theses.fr/1986BOR10577.
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Les conditions necessaires a la presence d'un reservoir geothermique sont reunies dans le champ volcanique quaternaire du dhamar. Synthese des caracteristiques geostructurales. Les techniques du sondage electrique vertical ont ete utilisees pour determiner les traits structuraux mettant en evidence les horsts et les failles majeures. Determination de zones chaudes qui correspondent a des baisses locales de resistivite des couches qui recouvrent le subtractum
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Rousseleau, Raphaël. "Vers une ethnohistoire des relations "tribus"-royaumes en Inde Centrale : les institutions politico-rituelles des Joria Poraja (Orissa)." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0186.
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La thèse présentée débute par une critique des travaux sur le problème des "tribus" en Inde, opposées généralement aux "castes hindoues". Contre les perspectives essentialistes considéranr les "tribus" comme des isolts culturels fogés dans le temps, nous cherchons à restituer le contexte social et historique de groupes d'agriculteurs organisés par lignages du sud de l'Orissa (Centre-Est de l'Inde), dont en particulier les Joria Poraja. L'étude de l'organisation de l'ancien royaume local, à l'aide d'enquêtes de terrain et d'examen d'archives et inscriptions, puis celle des institutions villageoises Joria montrent que celles-ci sont profondément influencées par d'anciennes structures politico-rituelles royales tant "hindoues" que 'tribales", tout en restant très adaptées à leur contexte micro-local. Des pistes comparatives sont enfin lancées en fin d'ouvrageThe thesis begins with a critical review of the main works related to the "tribes" in India, generally contrasted with the "hindu casts". Agianst the essentialist perspective on "tribes" as culturally isolated and without history, we try to reconstruct the social and historical context of agricultural communities organised on the basis of lineages living in South Orossa (Centre-East of India), especially the so-called Joria Poraja. The study of the ancient local kingdom's organisation, through field enquiries and studies in archives and inscriptions, as well as through the Joria village institutions show that those institutions are deeply informed by old royal politico-ritual structures, nevertheless adapted to their micro-local context. The end of the work is lastly devoted to comparative perspectives
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"The Greening of the Dhamma: Engaged Buddhist Environmentalism in the United States and Thailand." TopSCHOLAR, 2005. http://digitalcommons.wku.edu/stu_hon_theses/13.
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TSAI, LI-MIN, and 蔡麗敏. "A Study of the Relation between Viriya and Bodhipakkhiyā Dhammā." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/6wxu5x.
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碩士南華大學
生死學系哲學與生命教育碩士班
107
“Bodhipakkhiyā dhammā” is the complete sequence of daily life practice advocated by contemporary eminent monks. The purpose of this study is to explore the origin of “Bodhipakkhiyā dhammā” and the reason for practice. Therefore, the rationale and sub-development of the categories of different components have been examined. During the examination, it was found that the “viriya” single was repeated in various groups, which means it has a significant meaning in its practice. It was also similar to the vocabulary of “catūsu sammappadhāna.” Thus, the relationship between the above two has been clarified. By clarifying the concept and meaning of “viriya,” the theme of the paper was discussed. The whole paper is divided into five chapters. The first chapter “Introduction” explains the background motivation, research purposes, research scope, research methods, research data, important research results over the years and research structure of the thesis. The second chapter, “Exploring the Sources of the Bodhipakkhiyā dhammā,” is based on the clarification of the interpretation meaning of the “Bodhipakkhiyā dhammā” in the scientific media. By collecting research literature and reading the original Buddhist scriptures, the context of Buddhism development has been understood to explore its rationale.The third chapter, “The relationship between viriya and catūsu sammappadhāna,” examines the development of different language core concepts in practice.The fourth chapter, “The relationship between viriya and Bodhipakkhiyā dhammā” analyzes how the “viriya” is applied in practice in the “Bodhipakkhiyā dhammā” and the meaning of “viriya” in the context of each group.The fifth chapter, “Review of Research Results,” examines whether the study has corresponded with the original objectives of the research, which has become the summary of the research results. It also puts forward re-extensions and recommendations for future research.
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YU, YI, and 余怡. "A Study of the Expericence of Practice and Propagation of Dhamma in Chundi Dharmaparyaya--Based on Chinese Version of Buddhist Scriptures." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/c6d3x2.
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碩士南華大學
宗教學研究所
105
Excellence of the Dharma in Cundi is Sakyamuni Buddha in order to read the end of all the good fortune of all sentient beings.In the past there have been immeasurable Buddha are quasi-reference to the Buddha, highlight the quasi-mention curse curiosity Merit! This paper explores the origins of the teachings of Buddhism in India from the historical development, and analyzes the relationship between the origins of the faith and the teachings of the teachings, and the relics of the archaeological relics and images, as well as the background of the interpreters of the transliteration The reference comes from India. In addition, from the context of the Chinese translation of the Buddhist scriptures to explore the quasi-reference of the idea and training system, from the historical literature and the interpretation of the essence of the contents of the text, can be observed by the initial formulation of the system, The law gradually developed into a curse of possession, from the simple chanting spells can get all kinds of merit interests of the miscellaneous law, conform to the development of the era of culture and chanting chanting, feeding law and altar, There is also a unique division of the law of the future generations, analysis of Dhamma in Cundi Dharmaparyaya. On the basis of the Chinese translation of the text, from text of the teachings of the idea and practice system, and then from the Master Daozhen’s book “Xian Mi Yuan Tong Cheng Fo Xin Yao Ji”, in order to study of the Expericence of Practice and Propagation of Dhamma in Chundi Dharmaparyaya
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PAN, TZU-YING, and 潘紫瀅. "A Study of the Relation Between Mindfulness and Thirty-Seven Bodhi-Pakkhiyā Dhammā." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/uh3ezt.
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碩士南華大學
宗教學研究所
107
Through the last forty years, some western countries have removed the religious connotation of 'Mindfulness' to apply it widely in various ways, such as helping clients to reduce pain, to relieve stress, to quite addictions, to prevent from depression recurrence, and etc. The western mindfulness-based therapy is derived from Buddhist scriptures and adopts the small part of elements which benefit body and mind. It's definition towards 'Mindfulness', as well as the ways and the purpose of practicing mindfulness, however, have significant differences from the mindfulness taught by Buddha. Mindfulness is the dharma practice taught by Buddha 2,500 years ago. It is one factor of the Thirty-Seven Bodhi-Pakkhiyā Dhammā. Through the four domains of the body, feelings/sensations, mind/consciousness, and dhammās, mindfulness is used for practicing steady awareness and forming wise insights in order to see through all the arising, abiding, changing and extinction of everything. The Thirty-Seven Bodhi-Pakkhiyā Dhammā includes the following seven sets of system: the four correct efforts, the four foundations, the four limbs of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment and the eightfold path of the noble ones. They are the essence of Dharma, the expansion of the threefold training, and the extension of the noble eightfold paths. They are the way of turning to be noble ones and being enlightened, as well as the path of being free from live and death, being liberated from samsara. This study aims to investigate how the four correct efforts, the four limbs of miraculous powers, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold path of the noble ones are mutual intertwined, as well as the relationship of mutual reinforcement among them. Mindfulness runs through all the dharma teachings and as a factor of enrichment towards each pakkhiyā dhammā. It empowers the Stages of The Path to Enlightenment, gets ride of the five hindrances of ignorance, frees the attachments of five sense pleasures, and relinquishes the view about a real personality. It sees all appearances with wisdom and realizes that they arise conditionally without permanence and have no self-nature, dispels the four wrong thoughts (what is impermanent as permanent, what is miserable as happiness, what is impure as pure, and what is selfless as having a self), truly experiences the three marks of existence, stops all the contaminated things and reaches ultimate nirvana.