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Dessì, Ugo. "Ethics and society in contemporary Shin Buddhism." Berlin ; Münster Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012719&prov=M&dokv̲ar=1&doke̲xt=htm.
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Ozawa, Chikako. "From religion to therapy : an anthropological investigation of Naikan practice in Japan." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365640.
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Roseman, Jeremy Scott. "A Christian apologetic to the doctrine of grace in Shin Buddhism." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.
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Deneckere, Mick. "Shimaji Mokurai (1838-1911) and the restoration of Shin Buddhism in bakumatsu and early Meiji Japan." Thesis, University of Cambridge, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708910.
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Dossett, Wendy Eleanor. "Essence and manifestation : some problems of definition in the study of religion with special reference to Jodo Shinsu." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683152.
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Liang, Juily Jung Chuang Mobley Michael. "The process of decentering a phenomenological study of Asian American Buddhists from the Fo Guan Shan Temple Buddhist order /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6177.
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Title from PDF of title page (University of Missouri--Columbia, viewed on Feb 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Dissertation advisor: Dr. Michael Mobley. Vita. Includes bibliographical references.
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Liu, Ginling. "The nature of humanistic Buddhism ideal and practice as reflected in Xingyun's mode /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/b40203803.
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Lau, Lawrence Yue Kwong. "Da sheng fo xue "you an" guan de li lun chong jian : cong "wei shi suo xian" kan wang xin xi you xiang wei shi xue dui "wu ming" de li jie /." View abstract or full-text, 2005. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202005%20LAU.
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Huang, Ping. "Reformulating Buddhism and making a global social movement : a sociological study of the Tzu Chi Foundation in Taiwan and Hong Kong." HKBU Institutional Repository, 2011. http://repository.hkbu.edu.hk/etd_ra/1214.
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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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Lee, Hing-yu. "Mou Zongsan's interpretation of Buddhist thought Mou Zongsan dui Fo Jiao si xiang de quan shi /." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk/hkuto/record.jsp?B23540369.
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Chiu, Man-yee Angela. "Striking the buddhist chord in snowy regions contemporary Chinese poetry on Tibetan culture = Qiao xiang xue yu de fan yin : Zhongguo dang dai Zang wen hua Han yu xin shi yan jiu /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41385251.
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Elford, Christopher. "Smoke and Mirrors: Buddhist Conceptions of Mind and Emptiness in Xiao Gang's." Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/19321.
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The Liang dynasty poet Xiao Gang’s “poems on things” (yongwu shi) have traditionally been read as shallow, overwrought descriptions of palace life devoid of the allegorical dimensions that were thought to ennoble the genre. This thesis argues that the figurative dimensions of these supposedly non-figurative poems must be understood in the context of the profound influence Buddhism and Buddhist thought had on Xiao Gang’s conceptions of literary practice. Through close readings of six “poems on things,” I demonstrate that Xiao Gang’s use of descriptive language doubles as an exploration of Buddhist concepts of sensuous reality, emptiness, and dependent co-arising. By exploring Xiao Gang’s thematization of abstract Buddhist philosophical concepts in the traditionally Confucian genre of the yongwu shi, I suggest that the impact of Buddhist ideas on Chinese figurative modes of poetic meaning was more profound than scholars of this period have previously suggested.
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Dawacairen. "Xizang huo fo de zheng zhi jiao se ji qi li shi bian qian = The political role of living Buddha in Tibet and their historical transformations /." click here to view the abstract and table of contents, 2000. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b15722636a.pdf.
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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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Zi, Xin. "Strolling in "Coral Grove": Yuan Hongdao's Shan Hu Lin and the Revival of Chan Buddhism in the Wanli Period (1573-1620)." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/293625.
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Yuan Hongdao was an eminent leader of the Gong'an school in the literary circles during the Wanli Reign of the Ming Dynasty. Inevitably influenced by the trend of thought supported by the Confucian scholars who followed Wang Yangming's (1472-1529) intellectual movement of "learning of the mind" and "innate knowing", which was closely correlated with the reinvention of Chan Buddhism, Yuan Hongdao became an advocate of free expression of innate sensibility and an expert in Chan meditation. The Shan hu lin was an expression of Yuan Hongdao's thoughts on Chan practice and self-cultivation and bore a deep meaning of the integration of Confucianism, Buddhism, and Daoism. This thesis reveals Yuan Hongdao's association with Chan Buddhism, examines the writing of the Shan hu lin, and analyzes its textual content, in order to demonstrate the revival of Chan Buddhism in the literati circle during the late Ming period.
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Szczepanski, Beth. "Sheng Guan in the Past and Present: Tradition, Adaptation and Innovation in Wutai Shan's Buddhist Music." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1211286766.
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Byrne, Christopher Ryan. "The moon is not the moon : non-transcendence in the poetry of Han-shan and Ryōkan." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98916.
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The Zen (Ch'an) poets Han-shan (circa 6th-9 thC.) and Ryokan (1758-1831) participate in literary activity, reclusion, and ordinary emotions in a manner that questions their typical image as models of transcendence. They participate in literary activity without attachment to either linguistic adequacy or a dualistic notion of "beyond words," and poetry serves as their mode of communication from reclusion. Reclusion is a context to realize the nature of the conventional world rather than a means of transcendence to an ultimate realm and is significant as a social and political act. Interpreted through the functional model of language, the poets' expressions of sorrow experienced in their reclusive lives embody the Zen ideal of selflessness. Ultimately, the poetry of both Hanshan and Ryokan supports a non-transcendent, or trans-descendent, ideal consistent with the nondual logic of Zen Buddhism and contrary to scholarship that assumes a dualistic view of Zen enlightenment.
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Guo, Hong Yue. "Rebirth and karmic retribution in fifth-century China a study of the teachings of the Buddhist monk Lu Shan Huiyuan /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3301313.
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Thesis (Ph.D.)--Indiana University, Dept. of East Asian Languages and Cultures, Chinese, 2007.Title from dissertation home page (viewed Sept. 26, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0615. Adviser: Bokenkamp R. Stephen.
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Souza, Denise Lopes de. "Diploma de monge: um estudo sobre a Universidade Livre Budista da Fo Guang Shan." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/1990.
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Previous issue date: 2006-06-23Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This work aims to describe and analyse the course for monks and Dharma s teachers offered by the Universidade Livre Budista of the Zu Lai temple located in Cotia Data was obtained through interviews and observations which means the research assumes an empirical characteristic Bibliographic material was also a source of information The Zu Lai temple is a Brazilian branch of the Fo Guang Shan organization whose headquarters is in Taiwan Its objectives are to spread Dharma through culture develop talents through education benefit society through charity and purify the mind through spiritual development The founder of the organization Hsing Yün tries to spread the so called Humanistic Buddhism which has an anthropocentric characteristic and intends to emphasize the pragmatism of Buddhism Along the course students of the Universidade Livre Budista are expected to reach spiritual development through study of religion Furthermore they are expected to learn how to use Buddha´s teachings in order to benefit the environment they belong to The pragmatic characteristic emphasized in the subjects taught during the course are similar to what Ken Jones calls Socially Engaged Buddhism which is known as the need for buddhists to gather and work to promote ethical and pragmatic Buddhism focused on social benefit This work contributes to the discussion about the settlement of Fo Guang Shan in Brazil through the use of educational characteristics inherent to Buddhism Besides that it contributes to the discussion about the social role the course represents not only to the local community but also to the Chinese people and their descendants by considering the substance of the offer the inter-relation between the religious organization and society and the organizational competence of the temple The discussion is based on the theory of the sociologist Rodney Stark and mainly concludes that the strictness of the monastic rules students are supposed to obey as well as the limited validity of the diploma issued by the organization contribute to the number of students who give up the course which is significant
Este trabalho tem como objetivo descrever e analisar o curso de formação de monges e professores de Dharma da Universidade Livre Budista do Templo Zu Lai situado em Cotia A coleta de dados foi feita por meio de entrevistas e observações determinando seu caráter empírico bem como de material bibliográfico de fontes primárias e secundárias O Templo Zu Lai é a filial brasileira da organização Fo Guang Shan cuja matriz é em Taiwan a qual tem como objetivos difundir o Dharma por meio da cultura desenvolver talentos por meio da educação beneficiar a sociedade pela caridade e purificar a mente por meio do desenvolvimento espiritual O mestre fundador da organização Hsing Yün divulga o chamado Budismo Humanista que com seu caráter antropocêntrico pretende ressaltar a característica pragmática do Budismo Os alunos da Universidade Livre Budista devem com o decorrer do curso alcançar desenvolvimento espiritual por meio do estudo dessa religião e aprender como utilizar os ensinamentos budistas de forma que contribuam para o bem-estar social do meio ao qual estão inseridos A característica pragmática ressaltada pelo currículo do curso se assemelha ao que Ken Jones chama de Budismo socialmente engajado visto por alguns autores como a necessidade de reunião de budistas independente da linhagem em prol de uma abordagem ética e pragmática do Budismo focada no benefício social O trabalho contribui para a discussão sobre a instalação da organização Fo Guang Shan no Brasil por meio do uso de características educacionais inerentes no Budismo além de contribuir para a discussão sobre as motivações que levaram à instalação do curso e do que ele representa tanto para a comunidade local quanto para os chineses e seus descendentes considerando a sustância da oferta a inter-relação entre o movimento religioso e a sociedade o grau de abertura da rede de membros e a competência organizacional do templo tal discussão tem como base o sociólogo Rodney Stark Sua conclusão principal é a rigidez das regras monásticas às quais os alunos devem se submeter bem como a validade limitada do diploma emitido pela organização, determinam uma evasão significativa
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Edelholm, Nike. "Exploring Spaces of Not Knowing : an Artist View." Thesis, Konstfack, IBIS - Institutionen för bild- och slöjdpedagogik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7000.
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The understanding, I draw from this inquiry has come through a muddy, and complex entangledprocess. I have been re-turning like a "Baradian" earthworm, to experiences of being, in spacesof not-knowing. Digesting the mud, moving it, once more, like worms do, through the body.By doing an agential cut, into two spaces, eventually three strong agents unfold: Risk,Vulnerability, and Trust. Out of this result, an ethical and pedagogical question arise: How totake account of Vulnerability and Trust when encouraging our students to Risk?Entering a space of not knowing is at the foundation of my art practice. When as an arteducator,I went to China to inquire into the educational strategies of Chinese Classical Painting,I found myself thrown into a multitude of spaces of not knowing. This thesis, is an inquiry intohow being in such spaces, perform knowledge. To explore this, I return to the field-notes andvisual material including a report in the form of a visual essay of the study from 2011. I re-turnto this material with new tools and concepts inspired by Karen Barads metaphors of diffractionand earth-worms approach, as well as my artists tools: brush, water colours, ink, and paper;inrtoducing painting as a tool for analysis.As a theoretical approach, I entangle the flat ontology of Deleuze and Guattari, and theonto-epistem-ology of Barad, with the philosophical traditions in China of Buddhism and Dao.From an onto-epistem-ological perspective, I ask the question: "If we know about the worldbecause we are of the world," what knowledge then appear, when we experience our being in theworld as a space of not knowing. In this study, I have found that a space of not knowing performlearning through experiences of Vulnerability, Risk and Trust.The art part of this thesis is connected to Risk as well as to Vulnerability and Trust. Itfeatures a rope hanging from the ceiling to the floor. It is a rope that has been used during severalyears by a Circus artist during performances; hanging high up in the ceiling — demanding focusand presence from him. The installation at Konstfack spring-show 2018 featured the Circus artistrope together with a painting made in the context of Buddhist Vipassana meditation, entanglingmy tactile approach in art, with the text of this thesis.
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Wang, Jyun-Huei, and 王俊惠. "Analysis of Shin Buddhism Thoughts." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/73489614619464898637.
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Schroeder, Jeff. "After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956." Diss., 2015. http://hdl.handle.net/10161/10460.
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This dissertation examines the modern transformation of orthodoxy within the Otani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the prevailing orthodoxy. Judging him a principal player in forging a distinctively modern Buddhism, many scholars have examined Kiyozawa's life and writings. However, it is critical to recognize that during his life Kiyozawa remained a marginal figure within his sect, his various reform initiatives ending in failure. It was not until 1956 that Otani leaders officially endorsed and disseminated Kiyozawa's views. Taking my cue from Talal Asad's critique of Clifford Geertz's definition of religion, I move beyond interpretation of the "meaning" of Kiyozawa's life and writings to the historical study of how they came to be invested with authority, impacting the lives of millions of sect members and influencing the perception of him among scholars.
I approach this history on three levels. On an individual level, I examine the lives and writings of Kiyozawa, his followers, and his critics, as revealed in their books, journal articles, newspaper articles, diaries, and letters. On an institutional level, I examine the transformation of the Otani organization's educational, administrative, and judicial systems, as documented in institutional histories, denominational by-laws, official statements, and administrators' writings. Finally, on a national level, I examine the effect of major political events and social trends on Kiyozawa's followers and the Otani organization.
This study reveals that one critical factor in the transformation of Otani orthodoxy was the strategic use of a discourse of "empiricism" by Kiyozawa's followers. As the Otani organization's modern university gradually came to supercede its traditional seminary, Kiyozawa's followers positioned themselves as authoritative modern scholars. At the same time, this study shows that the transformation of Otani orthodoxy was contingent upon broader historical developments far outside the control of Kiyozawa's followers or Otani leaders. Specifically, the state's persecution of Communists, war mobilization policies, and the post-war context of democracy building all shaped the views and fortunes of Kiyozawa's followers. I argue that by better acknowledging and examining the contingent nature of religious history, scholars can approach a more realistic view of how religions are formed and reformed. Specifically in regard to modern Buddhist studies, I also argue that more attention should be paid to how sectarian institutions continue to grow and evolve, shaping all aspects of Buddhist thought and practice.
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Lin, Heng-hui, and 林恒卉. "Investigation on the transformation of mind--Inquiries based on "san-jie-wei-shin" "fa-jie-yuan-chi" of Hua-yan buddhism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/63714898272303361084.
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"近代佛教改革的地方性實踐: 以民國南京的寺廟、組織、信眾為中心 = Buddhist reformation in the local community : a study on buddhist temples, organizations and believers in republican Nanjing." 2015. http://library.cuhk.edu.hk/record=b6115708.
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民國佛教發展的一條主線是佛教的改革運動，這條線索串聯起了國家、寺僧、信眾，成為觀察和理解佛教如何回應時代劇變的關鍵。學術界對近代中國佛教史的研究中亦對佛教改革有所關注，但至少存在兩方面的不足：首先，關注的對象過於狹窄，局限在少數推行改革的"高僧"或居士的生平、思想上，故常將改革的藍圖當做了改革的實效，導致對民國佛教的特徵概括有所偏差；其次，未能從地方的視角出發，無法具體分析佛教在地方社區的各群體中扮演的複雜角色，因此對改革遭受抵制乃至失敗的原因分析不清。本論文以民國時期（1912 - 1949）政治和佛教重鎮南京市的佛教寺廟、組織和信徒為中心，討論在政府和僧團自上而下的雙重改革計劃中，地方佛教如何進行回應。在研究方法上主要利用社會史、地方史的方法，通過解讀政府公文、檔案、佛教報刊、方誌寺誌、調查報告、時人文集等新、舊史料，結合量化的數據統計和質性的案例分析來呈現民國時首都南京的佛教狀況。
全文主體分四章展開，第一章主要透過數據展示南京佛寺、僧眾、廟產的概貌，第二、三兩章分別敘述國家和僧團建設首都模範佛教社群的嘗試及其成效，第四章分析南京城內信佛居士和民眾的實踐及其與佛教改革間的關係。本文的結論認為：相對於國家和僧團的初衷，佛教改革在南京的推行困境重重、收效甚微。其原因不可簡單歸為"保守"僧人的阻撓，"國家"內部的信仰和利益分歧使得政府主導的改革計劃大多被消解，而改革派僧人囿於現實條件而態度搖擺或方式不當也使得僧團主導的改革藍圖空有其名。地方的僧人、居士、信眾往往根據自身和當地的實際情況，在與各方勢力的斡旋中長期維持著他們認為最重要的佛教信仰、儀式和組織，比如佛教的禪、凈實踐、僧人的經懺傳統、寺院的法會香會等。最後在南京這樣的江浙中心城市，佛教所延續的傳統多過革新的成績。
通過考察南京的佛教改革進程，我們可以進一步修正甚或挑戰學界對近代佛教史的既有認知。第一，佛教在近代"宗教"/"迷信"的定義和分類中被作為合法的宗教，僧人的改革計劃亦有不少與政府的計劃重合，故佛教常被認作順應國家管制的代表。實則僧信的靈活抵制和佛教組織承擔的慈善、教育等公共角色經常違背國家意圖，這使得佛教也常成為讓政府世俗化計劃擱淺的"暗礁"。第二，在看似最具備改革條件的南京，佛教革新舉步維艱，民國時大多佛教徒反而熱衷於追求彼岸之解脫、重視儀式和神秘力量，這不同於學者通常總結的近代佛教的理性化、去傳統化、去神話化、心理化等現代特徵，兩種特點至少是並存的。第三，佛教改革的不徹底甚或失敗，並不意味其積重難返，反而表明在不同特徵的混融與競爭中各方的宗教需求都能得到滿足，這顯示了佛教社群的整體繁榮。故在評價佛教的地位時不必預設一種唯一"正確的"形態去判別其"衰落"或"復興"，而可採取更為開放、包容的宗教學立場。
The Buddhist reformation was a main theme in the history of modern Chinese Buddhism. It showed how did a Buddhist community respond to the challenge of that times by involving the state, Buddhist temples, monks and laypersons. Scholarly attention has been paid on this theme, while there still is room for improvement. Firstly, previous researches preferred lives and thoughts of "eminent monks" or intellectual lay Buddhists who endorsed the reform rather than ordinary believers, which led to the confusion between reform blueprint and real effects. Secondly, the reason why Buddhist reformation failed was vague because few study applied a region-based approach to analyze different roles Buddhism played in local societies. This dissertation focuses on Buddhist temples, organizations and believers in Nanjing during the Republican period (1912-1949). It aims at local responses to Buddhist reformations launched by the government and Buddhist activists respectively. Approaches of social and local history will be applied to analyse various materials such as official documents and archives, Buddhist newspapers and periodicals, local and temple gazetteers, memoirs and collected works of contemporaries. Pictures of the Buddhist community in capital Nanjing will emerge from statistical analysis as well as case studies.
This thesis consists of four main chapters. Quantitative studies have been done in chapter 1 to portray the general picture of temples, monks and temple properties in Nanjing. Chapter 2 & 3 discusses and evaluates the reformative attempts of some officials and monks in Nanjing respectively as to make a model Buddhist community in the capital. Chapter 4 presents the practice of laymen in the city and illustrates its relationship with the reform. It can be concluded that the effects of the Buddhist reform were quite limited compared to its ambitious plan. The reason cannot be simply ascribed to the boycott of those "conservative monks". As a matter of fact, divergent opinions and interests in state and sangha made the reform campaigns exist in name only. Besides, clergy and laity were good at evading reformative pressures come from the top. They maintained those beliefs and rituals they considered valuable, such as the practice of pure land, the tradition of chanting and confession, the dharma assemble and pilgrimage and so forth. As a result, the conventional traditions in Buddhism were much more transparent than those unconventional reformative characteristics in a modern city like Nanjing.
Based on the example of Nanjing, we can shed some light on the research of modern Chinese Buddhism. First of all, Buddhism was considered as a disciplined religion in the religion/superstition dichotomy formulated by government. But the practice of monks and laypersons always went against the reform plan. The charitable and educational roles Buddhist organizations played alarmed the officials as well. These made Buddhism actually become "hidden obstacles" to the secularization progress launched by government. Secondly, the failure of the reform demonstrates that most Buddhists were enthusiastic about afterlife, rituals and mysterious power in modern times. Therefore, characteristics of modern Buddhism summarized by scholars as rationality, de-traditionalization, demythologization and psychologization should be reevaluated. Thirdly, the unthoroughness of the reform didn’t necessarily mean the degeneration or decline of Buddhism in the Republican era. On the contrary, the confrontational and competitive ideas of Buddhism met different demands of believers and brought prosperity to this religion in a local society. The Nanjing example reminds us that we should not assume a "standard Buddhism" to judge others.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
邵佳德.
Parallel title from added title page.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 223-236).
Abstracts also in English.
Shao Jiade.
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Chu, Wen-Kuang, and 朱文光. "The Modernistic Trace of Explanation about Buddhist History：An Inquiry into Shih Yin-Shun''s Buddhist Hermeneutics." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/61847734728042380410.
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"宋到清初的吉安青原山佛寺與地方精英." 2013. http://library.cuhk.edu.hk/record=b5549236.
Full textAbstract:
本文通過考察吉安青原山寺的歷史來探究宋到清初佛教寺院與地方士人精英的關系演變。宋元時期，文人碑刻為佛寺帶來聲譽和地位，青原山寺僧通過與上層士大夫精英打交道來獲取文化和政治上的支持。從9 世紀開始，由於禪宗部分宗派的改宗溯源，青原行思和尚最終在宋代官修禪宗史籍中確立正統地位，青原山寺被稱為禪宗「七祖道場」。南宋吉州科舉的興盛和高層士人的崛起催生了吉州的地域認同，青原山在廬陵文化的塑造中成為地方認同的標簽。但是在經濟上，像宋元吉州許多佛寺一樣，青原山寺通過在寺內或寺旁修功德祠的方式與當地富人做生意來獲得捐施。
明代中前期佛教發展走入低潮，洪武皇帝禁止官員與佛寺僧人打交道，以防僧俗勾結。嘉靖時期的毀「淫祠」運動和禁制佛教法令對佛寺造成了災難性的打擊。王學士人和吉安府地方官積極投身開展毀「淫祠」運動，打擊佛寺，清算寺產，青原山寺深受其害。從16 世紀30 年代開始，王學士人在青原山定期舉行講會，變寺院為書院，青原山寺因而被王學講會和儒學祭祀所占領，成為吉安府讀書人求學的精神聖地。
萬曆年間宮廷的崇佛勢力和晚明由政治焦慮而產生的崇佛熱潮波及吉安。在這場佛教復興中，有青原山求學經歷的第三、第四代王學人士熱衷於佛寺的興修。在晚明數十年間，通過科考、學術和姻親組成的吉安上層士大夫家族圈對青原山寺捐修的熱情持續不減。他們將王學會館神祠移至寺外，重修寺院，購買寺田。而嘉靖以來形成的青原山王學講會和精英文化傳統，使得吉安上層士人主導了青原山寺佛教的復興。
清初青原山在地方官和士紳庇護下成為明遺民逃禪之所。三藩之亂以前的清初地方官員創造了比較寬松的政治環境，順治至康熙年間，由前明逃禪官員住持的青原山寺，在省、府、縣三級官員、地方士紳和府縣學生的支持下，贖回大量土地、增建建築規模，免去里甲徭役，收留前朝遺民。青原講會重新恢復，成為全府知識活動的焦點所在。
This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si .
Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery.
The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the Jiajing Emperor. Yangming scholars and local officials alike actively participated in tearing down and confiscating land of 'illict temples', among which was Qingyuan si. In the meantime, the rise of Yangming school made Qingyuan si a prominent site of Yangming huijiang (learning and discussing meetings), turning it into a Yangming Academy and spiritual center of scholarship in Ji'an since the 1530's.
In the Buddhist revival driven by inner court forces and a nationwide fever for Buddhism out of political anxiety, the third and fourth generations of Yangming scholars in Ji'an demonstrated great enthusiasm in restoring Buddhist monasteries. During the remaining years of Ming, gentry families of Ji'an, connected by scholarship and marriage, showed consistency in monastic patronage under which Qingyuan si managed to remove Yangming halls, restore Buddhist constructions and reacquire much land. Moreover, donation to the monastery then became a sphere largely exclusive to a privileged literati group as a result of its elite tradition formed in the Jiajing era.
Early Qing Qingyuan si served as a shelter for Ming loyalists. The Ming-Qing transition cracked down some old patronal literate families of Qingyuan si by war. However, under the protection of supportive local officials, surviving gentry families and students, the monastery benefited from two decades of peaceful time due to a mild political climate before late 1670s. Former Ming high officials were invited abbots, land was redeemed, and labor service was relieved. The reopened Qingyuan huijiang once again made it a focal place of intellectual activities.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
敖迎盈.
"2012年12月".
"2012 nian 12 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 105-114).
Abstract in Chinese and English.
Ao Yingying.
Chapter 第一章 --- 緒論 --- p.1
Chapter 第二章 --- 歷史地理 --- p.9
Chapter 1. --- 吉安歷史地理 --- p.9
Chapter 2. --- 吉安早期佛教史概況 --- p.17
Chapter 第三章 --- 明以前吉安佛教與青原山 --- p.24
Chapter 1. --- 改宗溯源與禪宗正統的書寫青原山「七祖」道場之由來 --- p.24
Chapter 2. --- 宋元時期的文人、官員與青原山 --- p.29
Chapter 3. --- 從宋長者祠看宋元青原山寺的受捐和社會功能 --- p.37
Chapter 第四章 --- 從佛教「祖庭」到儒學「聖域」：明代王學講會與青原山佛寺的困境 --- p.41
Chapter 1. --- 王陽明與嘉靖時期吉安府王學 --- p.43
Chapter 2. --- 「毀淫祠」運動與嘉靖年間佛寺的生存困境 --- p.48
Chapter 3. --- 16 世紀的青原王學會講 --- p.53
Chapter 第五章 --- 晚明佛教復興和吉安士人的參與 --- p.63
Chapter 第六章 --- 明末清初青原山僧人、地方士紳與吉安府政治的變遷 --- p.80
Chapter 第七章 --- 結論 --- p.100
參考文獻 --- p.105
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MacBain, Abigail Ironside. "Precepts and Performances: Overseas Monks and the Emergence of Cosmopolitan Japan." Thesis, 2021. https://doi.org/10.7916/d8-1hy9-h559.
Full textAbstract:
In 733, Japan’s ninth diplomatic mission to Tang China conveyed two Japanese Buddhist monks committed to finding a Chinese master of Buddhist precepts. The prevailing explanation for the precepts master solicitation states that Japan lacked sufficient numbers of fully ordained monks to conduct ordinations using vinaya codes of conduct. While this campaign successfully resulted in precept masters going to Japan in 736 and again in 754, there were no notable changes to monastic ordinations until after the final monk arrived. It is commonly presumed that only the latter precepts master possessed sufficient charisma, training, and followers necessary to establish a vinaya tradition. However, this explanation presumes that the later reforms matched the original expedition’s intent. Moreover, this position ignores the other monks’ activities in Japan’s political, cultural, and religious affairs between 736-754. It is also not supported by period texts. In this work, I utilize textual and physical evidence to demonstrate that these overseas monks’ activities and significance were largely unrelated to monastic precepts and ordinations. Instead, they rose to prominence due to their knowledge of Buddhist texts and rituals, familiarity with neighboring countries’ Buddhist legitimation and protection systems, fluency in overseas forms of cultural capital, and embodied otherness. Their influence can be seen in their involvement in the Ministry for Monastic Affairs, promulgation of the Avataṃsaka Sutra, and the creation and worship of the Great Buddha of Nara.
Through highlighting these understudied and highly diverse monks, I demonstrate that Japan’s overseas population was intrinsically involved with the country’s transformation into a transregionally-connected, Buddhist country. Moreover, I argue that the overseas monks affiliated with Daianji Temple (大安寺) provided the Japanese court with direct ties to foreign countries that not only expanded Japanese international awareness, but also helped establish the country’s understanding of its position within a broader Buddhist world.
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CHANG, LING-HSUAN, and 張綾軒. "The Study of the Benefits of Buddhist Regimen: Based on Shih Shing-Kuang’s “Four- realm Harmonized” Theory." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/54464888556317182325.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士班
105
Body health is the common aspiration of all human beings. Nevertheless, there are many different styles of fitness exercises, though prevalent in current society without, are lack of theoretical exploration as well as case analysis and therefore hard to examine their efficiency. Based on literary reviews and personal interviews, this research will explore Shing-Kuang Shih's " Four- realm Harmonized Fitness Exercise" and evaluate its efficiency. This research also analyzes the efficient range that Shih's fitness exercise may apply. This research points out that Shih's " Four- realm Harmonized Fitness Exercise " is a exercise developed from her interpretation of Buddhist theory of material properties. In Buddhism, health is achieved through harmonizing the four elements: earth, water, fire, and wind in the body. This Buddhist theory is echoed with and can be cross-referred to other medical sciences such as Ayurvedic therapy, Chinese, and Western medical theories. In Tripitaka, sutras that involve Buddhist medicine are around four- hundred volumes, which contents include medicine and health, disease records, psychological illusion, self-cultivation...and so on. Within these volumes, the relevant information about the Buddhist fitness exercises include master of the Sui Dynasty Zhiyi who proposed "Six Hearing Sound" for health and treatment, and Muscle Change Classic which Bodhidharma left. It also includes the Shaolin martial arts, a practice developed by ancient monks who referred folk martial arts and Chinese boxing at their time. Shih's fitness exercise has been promoted in two-day retreats and meditation camps for many years. This exercise is a set of simple motions and is easy for everyone to practice. Through field interviews, this research found that by practicing it dedicatedly, people who have suffered by chronic diseases can receive immediately positive effect, and many of them their diseases are even cured. This research argues that Shih's fitness exercise has its theoretical basis from both eastern and western medial theories. Though there is no such word "regimen" in Buddhism, there are quite some concepts related to body health. This research concludes that the philosophy and ethics implied in Shih's Four- realm Harmonized Fitness Exercise is : Body health is an important aspect of life and everybody should cultivate it well. Having a healthy body, we not only do not increase the burden of others, but also positively make the body more able to contribute to society and help others. Keywords: Shing-Kuang Shih, four elements, Buddhist regimen, fitness
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吳典擇. "The research of Mon San Shi Shi Buddhist ceremony." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/39628575917315340570.
Full textAbstract:
碩士南華大學
生死學研究所
90
Mon San Shi Shi Buddhist ceremony presents the religious beliefs and attitudes towards the end of the life. In this research the relationship between religious and death, the ways of overcome the death, the cultural influence of Mon San Shi Shi ceremony are discussed. The results show that religious still influence people’s life, the differences between normal and religious behavior, and people believe special religious ceremony can help dead person reach the peace land and also help live people in spirit. In this modern society this research provides a way for people when they face difficulties in their life. People still need religious to be satisfied for their souls in 21 century so that they can discover the goals of the life.
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"相國寺: 活在古代中國的神聖與凡俗之間." 2002. http://library.cuhk.edu.hk/record=b6073854.
Full textAbstract:
段玉明.論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 262-280).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Duan Yuming.
Zhong Ying wen zhai yao.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 262-280).
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Chen, Ting-Ying, and 陳亭螢. "Unveil the Mysteries of Kuei-Shan Buddhist Order: Focus on Master Kuei-Shan Ling-Yu." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/288dhk.
Full textAbstract:
碩士法鼓文理學院
佛教學系
106
Though Kuei-Shan Ling-Yu is the founder of the Kuei Yang Sect—the earliest one of the Five Branches of Chan School—there are rare researches of Ling-Yu. People knows little about him and his order. All of these is just like a lost composite picture of the Chan history. The purpose of this study was to investigate the development of Kuei-Shan Buddhist Order and the role of its founder—master Kuei-Shan Ling-Yu in the history of Chan school. The study examined the life, the writing and the sayings of Ling-Yu and the related Chan masters with a historical literature review method. The main literature for analyzing was the biography, the inscription, and the recorded sayings in Zu tang Ji（祖堂集） and Jingde Chuandeng Lu（景德傳燈錄） of Ling-Yu. As the sayings recorded after the Southern Sung Dynasty were took for a comparison. It was discovered that Ling-Yu took the buddhist sutras and discipline seriously. He frequently quoted the classics in his writing and sayings. However, after the the Hui-Chang Persecution（會昌法難）, most buddhist writings were destroyed, and a lot of Buddhist monks and nuns were forced to secularization. So it was getting hard to appreciate and resonate Ling-Yu’s teaching. To respond the tendency, Hui-Ji—the most famous dhama hair of Ling-Yu and both the founder of the Kuei Yang Sect—placed more emphases on the circle symbolization and developed many derivative variation. The circle symbolization teachings were popular among the Tang Dynasty and the Five Dynasties, and became the well-known feature of the Kuei Yang Sect. In the course of development, the Kuei-Shan School initially turned into the Yang-Shan School, and finally flowed into the Lin-Ji School in the Sung Dynasty. The results of the study revealed that although the lineage of the Kuei Yang Sect was buried in oblivion in the the Sung Dynasty, but its teaching was passed on by the Lin-Ji School. And Ling-Yu played a key role in the early stage of the forming the the Five Branches of Chan School. By the study, there was much clear understanding of Ling-Yu and the Kuei-Shan Buddhist Order.
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CHENG, YU-HSIN, and 鄭育欣. "Confucianism, Buddhism and Daoism Spirit in Literary Works of Su Shi." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/63166350103296960252.
Full textAbstract:
碩士玄奘大學
宗教學系碩士在職專班
103
Su Shi was a versatile writer and artist, and his works which scholars in the past were eager to research upon are in extensive areas including prose, poetry, verse, argumentative writings, letters, and even Chinese calligraphy and painting. Based on the research of those predecessors, this study integrates, probes into and analyzes documents, and presents its argument from the angle of religion, hoping to induce and organize Su Shi's philosophy and religious thought from his works. This study is divided into six chapter. The first chapter is the introduction which illustrates the motivation and purpose of the study, as well as the range, methods and structure of the study. In addition, it discusses literature review and research, and restrictions derived from reviewing the study. The second chapter analyzes the influence of Su Shi's background on religious spirit in his works. The key point of the chapter is not on narrative introduction of his background, but to explain the reason of integrating religion into his works by spatial-temporal contrast. The third, fourth and fifth chapters probe into his prose, poetry and verse with the thought of Confucianism, Daoism, and Buddhism respectively, and classify these works systematically. Based on the comparison and analysis of the previous three chapters, the sixth chapter concludes that Su Shi's works have certainly blended the elements of thought of the three schools. Documents researching upon Su Shi show that most scholars focus on Su Shi's contributions to literature, his perspective on life or merely on the thought of one school. Few researches probe into his religious viewpoint and into whether his works contain the thought of the three schools. Different from other theses, this study starts from the perspective of religion to research upon the Confucianism, Buddhism, and Daoism spirit of Su Shi's literary works.
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YEN, YEN-CHIU, and 顏艷秋（釋禪覺）. "A Study on the Chinese Buddhist Concept of Master Yin-Shun." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/p6tpm3.
Full textAbstract:
碩士南華大學
宗教學研究所
106
Master Yin Shun was one of the most influential Buddhist thinkers in modern era. Though he left a huge number of important works, yet these works, especially those about Chinese Buddhism, attracted attention of many critics. In order to clarify Master Yin Shun’s views on Chinese Buddhism, with the literature analysis method and the ideological research method, this study explored the Chinese Buddhist concepts of Master Yin Shun with three categories: one is to explain the views of Master Yin Shun on the history of Chinese Buddhism; another is Master Yin Shun’s views on Chinese Buddhist thoughts; the third is the comments and expectations of Master Yin Shun on Chinese Buddhism. The results of this study are as follows: First, Master Yin Shun’s views on the history of Chinese Buddhism are divided into two parts: the one translated from Indian Buddhism sutras translated and the other is the one developed in China. Secondly, Master Yin Shun’s views on Chinese Buddhist thoughts, especially the major eight schools of Chinese Mahayana Buddhism, are analyzed. Finally, thought Master Yin Shun criticized the malady of Chinese Buddhism due to various adaptations, he confirmed the advantages of Chinese Buddhism and suggested practitioners to learn Buddhism step by step by keeping on understanding the thoughts of dependent origination and the emptiness as well as possessing the Bodhicitta firmly.
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LIN, TAY TANG, and 鄭丹琳. "The Revitalization of Buddhism in Post-War Taiwan : A Case Study of Fo Guang Shan." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/69473915219018629420.
Full textAbstract:
碩士佛光人文社會學院
社會學研究所
92
Religion is an important part of man’s life. Post-war Taiwan experienced great social changes and tends towards rationalization and modernization. According to Religious Secularization theory, religious influence should decline in Taiwanese society, however, religion in post-war Taiwan, especially Buddhism showed immense development, the author believes this is the result of Buddhism’s Revitalization Movement. This paper seeks to explore the revitalization of Buddhism in post—war Taiwan. This paper chooses Fo Guang Shan as its case study due to its role in the revitalization process of post war Buddhism, its religiosity, scope of development, historical significance and influence. This paper investigates the process, contents and significance of this revitalization. Hence through exploring the elements in post war social changes that helped to revitalize Buddhism, Fo Guang Shan’s development process, its practice of Humanistic Buddhism and the realization of its social ideal, the‘Fo Guang Pureland’, this paper hopes to present a clearer understanding of the revitalization of Buddhism in post war Taiwan. This paper’s research methods include participant observation, in-depth interview and data analysis. As this is a rare research theme, the author hopes this paper can offer a marco religious sociological cum anthropological viewpoint in the arena of academic research concerning the development of post war Buddhism and Fo Guang Shan
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Lien, Liu Chin, and 劉金蓮. "Research of the ideas of Buddhist Monk Shen Qing's " Bei Shan Lu" in Tang Dynasty -arounding the chapters of ‘The Creation of the world’ and ‘Karmic Theory’." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/38373261917699432719.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
100
During the period of Mid-Tang Dynasty in China, There was a Buddhist monk, whose name was called Bei Shan Shen Qing, Who lived in Hui Yi Monastry in Zin Zhou. He had written a famous Buddist philosophical book called “Bei Shan Lu”, He tried to made a great unification of Confucianism, Taoism and Buddhism. Therefore , my aim of this thesis is trying to study about the ideas of these two chapters in “Bei Shan Lu”, which called ‘The Creation of the world’ and ‘Karmic Theory’. According to the descriptions made in “Shen Qing's biography ” from volume six of “Song eminent monk biography ”, The principles on the study of Buddhism what Shen Qing had widely surveyed are quite extensive, and the major works are related to The Ritsu, the Tiantai, and Kusha (Adjoins the cloudy ancestor). In his works, there is a feature with a lot of references and superb examples on the differences and similarities of the principles between Confucianism and Taoism, to be related to the whole universe, heaven & earth, and the origin of human beings, as well as the boundless worldly below our feet, that is why the argumentation of thoughts are begun between the viewpoints of “The Creation of the world” from Buddhism and what the universe is born all by itself naturally from both Confucianism and Taoism. For all people, there are always differences such as beautiful and ugly face, voice discrepancy, pain and pleasures, smart and foolish, superior and inferior position, and different life-span.Why all of these are said as fate? For Shen Qing, he believed that the philosophy of Confucianism are all as the so-called the principles from a man of noble character, in which between the acquirement and loss of power, fame, fortune and wealth, if one gets them, it is from God’s will, and if not, it is due of the result of destiny. In the concept of Taoism, it is also believed to be attributed to the nature of destiny. Shen Qing criticized the sages of both Confucianism and Taoism that when they encountered unfortunate things, they always blamed them due of the natural arrangement made by either “Destiny” or “God’s Will”, to believe that one should live one’s lives as what the destiny is set for them in a passive way.Unlike what is said in Buddhism about “Karma”, to be thorough and clear, and for the power of “Karma” in Buddhism, “Karma” is not a specific term in Buddhism, for which all of deeds such as benevolence and evilness made from our body and language as a result of our thoughts or due of intentions initiated from our thoughts, are all being called “Karma”. That is why in “Karmic Theory”, Shen Qing developed a thinking of powerful argumentation with ideas from both Confucianism and Taoism. From the era background of Shen Qing, as well as the explorations on the related studies, this paper will make investigation on his ease of wandering around the principles of literatures, as well as his understanding on the profound thinking from the three religions- Buddhism, Confucianism, and Taoism , moreover , As well as the viewpoints differed from both of Confucianism and Taoism, to work on them as the main purposes.
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Chen, Yi-miao, and 陳宜妙(釋見臻). "A Study of the Qing Kwan-Shi-yin Repentance Rituals in Tian-tai Buddhism." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/b77684.
Full textAbstract:
碩士南華大學
宗教學研究所
101
Master Zhih-yi, the Patriarch of Tian-Tai School, formulated the ritual of invoking Kwan-shi-yin for repentance (Qing Kwan-Shi-Yin Ch’an Fa) based on Qing Kwan-Shi-Yin Jing. In Master Zhih-yi’s old age, he incorporated this ritual into the practice of neither walking nor sitting of four Samādhi in Mo-he zhih-Kwan. This thesis is composed of five chapters. Chapter One, Introduction, describes the motives and purposes, methods, and potential of this research. Chapter Two illustrates the Mahayāna practice of repentance and meditation in Qing Kwan-Shi-Yin Jing. In Chapter Three, through Master Zhih-yi’s commentary on Qing Kwan-Shi-Yin Jing, I examine how the Tian-Tai doctrine interpreted by the ritual of invoking Kwan-shi-yin for repentance, and the Tian Tai ideology of the middle way of reality. In Chapter Four, I analyze Zun-shi’s faith in Kwan-shi-yin, and this repentance ritual’s structure, practice and the way of Li-Kwan by studying his Samādhi Ritual of invoking Kwan-shi-yin. The final chapter is the conclusion.
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"拜蛇還是拜佛: 從唐代金山寺的建立看鎮江納入王朝行政體系的過程." 2012. http://library.cuhk.edu.hk/record=b5549008.
Full textAbstract:
金山寺位於江蘇省鎮江市，這座今天依然著名的佛寺最初是當地祭拜水神蛇仙的場所。從公元820年代開始，金山佛寺出現，寺內拜佛的活動逐漸成為主流。這個民間拜蛇的場所，逐漸開始拜佛，這個轉變是中唐之後鎮江地區一系列社會變化的結果，闡述這些社會改變，便能大致揭示出鎮江納入王朝行政體系具體過程。金山寺所在的金山，在唐代是一個方圓到一公里的岩石島嶼。這裡祭祀水神蛇仙的記錄，最早可以追述至南朝。在這裡接受祭祀的水神蛇仙中，以白蛇為首位。從隋朝開始，隨著胡商在長江下游經營活動逐漸增加，金山小島上所祭祀的水神，同時融匯了江南本土水神蛇仙信仰和在華胡商的女神信仰兩方面的祭拜傳統。這種不同文化、不同祭祀傳統的融合，是通過商稅逐漸成為中唐王朝的主要經濟來源而逐步形成的。
隨著唐玄宗初步確立的運河溝通南北的格局，運河於安史之亂後成為唐帝國的生命線，這一點令位於長江水道與運河水道相交匯的鎮江，以其經濟意義而成為王朝勢力的必爭之地。鎮江的地方官職（唐時稱潤州刺史）也從一個王朝官員畏懼的「凶闕」而一躍成為「望」職，常由宰相兼領。
鎮江經濟地位的提升以及朝廷重臣的駐守，令王朝的行政體系高調出現在鎮江，並且引發了朝廷與地方勢力之爭。恰在此時，唐王朝的鹽政令朝廷成功獲得商人以及地方權貴的支持，北方朝廷與鎮江地方社會的衝突，在商人和權貴的介入下，得到了緩和。鎮江社會的結構出現了改變，編戶數量大增。
隨著社會結構的轉變，王朝重臣同時成功地將王朝的文化成功地帶到了鎮江。從公元820年代開始，文化在鎮江出現的轉變，對於民間對於王朝的認同來說，是決定性的一步。鎮江的金山寺，不僅通過這種文化認同而被描述成佛寺，並且更成為當地代表北方文化的一個傳播中心。
從此之後，金山寺便開始被官員和文人稱為“佛寺。雖然如此，金山島上的水神並沒有消失。這位號稱是白蛇的神靈，以其融匯在華胡商女性水神信仰而由老叟變成美婦。水神祭祀和對佛教的禮拜，在晚唐五代的金山寺中並行不悖，其表現形式，則是以佛教傳統為主導、水神祭祀為輔。晚唐金山寺逐漸成為遠近聞名的佛寺，從這個時候開始，鎮江便完成了其由化外之邦至化內之地的轉變。
Monastery Jinshan locates in Zhenjiang today. Though it is famous for its Buddhist rituals since 11th century, the monastery was originally a sacred palace for preying Water Gods of Snakes. Since the palace was first being addressed as “Buddhist monastery in mid 820s, the Buddhist tradition was recorded as the dominant one. The conversion from local serpent cult to state Buddhist Religion resulted from a mix of social transformations in Zhenjiang. Therefore, the converting process revealed the process of the place getting incorporated into the state during the transformation period of late Tang Dynasty (AD 618-903).
During Tang Dynasty, Monastery Jinshan sat on a small rocky island in the middle of lower range of Yangzi River. The earliest record of serpent cult in the island could be traced back to late fourth century. Snake White led the pantheons of water gods in Zhenjiang, and the serpent cult in Zhenjing witnessed a profound transformation because of the foreign merchants who traveled around the lower range of Yangzi River in Sui and Tang Dynasties (AD 581-907). The foreign merchants of the time profiled their Water Gods as twin females with impressively young faces. Though Chinese tradition imaged the Snake White as an old man in white suits, the convergence of the two distinct traditions ended up with a popularity of a beautiful Chinese lady of Madam Snake White whom was escorted by the other beautiful maid of Snake Blue. The mixing of the two different traditions revealed the increasingly influential economic status of merchants, especially the foreign traders, after Mid Tang Dynasty.
With the economic importance of merchants was escalating, the canal system also started to work regularly during the final 1.5 centuries in Tang. The canal system physically linked Capital Chang’an with Zhenjiang (addressed as “Runzhou City in Tang) which was the waterway conjunction of Yangzi River and the Great Canal. Since 9th century, the waterway conjunction shed off the negative image of a remote and perilous area and became one of the leading places in the empire. Zhenjiang was then governed directly by the prime ministers during late Tang Dynasty.
The arrival of the prime ministers in Zhenjiang was accompanied with the high-profiled introduction of state administration here, which aroused the confrontation and conflicts between the state and the local. The confrontation was pacified by the newly-established salt policy during the first half of the 9th century. The salt policy ensured the court to gain the support from the local strongmen and merchants.
The cooperation of local strongmen in Zhenjiang made it possible for the state to nurture the cultural environment that appreciated the leadership of Chang’an. The cultural transformation in Zhenjiang started with the establishment of Monastery Jinshan, and the monastery became the venue of demonstrating the cultural trend in the state.
Though Monastery Jinshan was shaped as a local authority of Buddhism, the serpent cult died hard in the island. Both Buddha and Snake White were prayed in the Jinshan, with Buddha as the higher god. The authority of Monastery Jinshan was finally constituted in 870s, indication the finalization of the incorporation.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
陳越溪.
"2012年6月".
"2012 nian 6 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 119-125).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract in Chinese and English.
Chen Yuexi.
Chapter 第一章 --- 緒論 --- p.1
Chapter 第二章 --- 來自金山的“江心鏡 --- p.12
Chapter 1、 --- 來自鎮江的進奉 --- p.12
Chapter 2、 --- 唐代的五月初五 --- p.19
Chapter 第三章 --- 祭祀中心與藥市 --- p.24
Chapter 1、 --- 金山是水神祭祀中心 --- p.24
Chapter 2、 --- 鎮江的藥市 --- p.31
Chapter 第四章 --- 金山上的水神 --- p.35
Chapter 1、 --- 壯麗的水神廟 --- p.35
Chapter 2、 --- 水神是蛇仙 --- p.36
Chapter 3、 --- 水神：老叟還是美婦？ --- p.38
Chapter 4、 --- 水神從男性變為女性 --- p.40
Chapter 第六章 --- 運河 --- p.48
Chapter 1、 --- 政之不行 --- p.48
Chapter 2、 --- 地方勢力 --- p.49
Chapter 3、 --- 潤州新進士 --- p.51
Chapter 4、 --- 潤州新刺史齊濣 --- p.52
Chapter 5、 --- 運河之利 --- p.57
Chapter 6、 --- 施政不易 --- p.58
Chapter 7、 --- 再看唐明皇守城門樓 --- p.61
Chapter 第七章 --- 拜佛 --- p.64
Chapter 1、 --- 僧蛇之鬭 --- p.65
Chapter 2、 --- 顯貴移民：練湖的勝利 --- p.69
Chapter 第八章 --- 金山名日新 --- p.76
Chapter 1、 --- 唐朝的鹽商 --- p.76
Chapter 2、 --- 金山名日新 --- p.82
Chapter 3、 --- 馬祖玄素和護航寶塔 --- p.84
Chapter 4、 --- 宰相命輪 --- p.93
Chapter 第九章 --- 寺成 --- p.94
Chapter 1、 --- 處心積慮的李德裕 --- p.94
Chapter 2、 --- 削弱水神蛇仙的影響力 --- p.100
Chapter 3、 --- 德裕努力的成功 --- p.102
Chapter 4、 --- 漕路通了 --- p.105
Chapter 5、 --- 金山寺成 --- p.107
Chapter 第十章 --- 結論 --- p.115
39
Niu, Sijia. "Buddhist Depiction of Life in the Verse of the Tang Dynasty Poet Han Shan." 2016. https://scholarworks.umass.edu/masters_theses_2/367.
Full textAbstract:
The present works of reading Chinese poetry offers a biographic reading method, but it cannot fit for reading Han Shan’s poetry, as he had unclear recording in history. Focused on exploring the persona and religion in Han Shan’s poetry world, I examine reading Han Shan’s poems in Buddhist way. Chapter 1 provides the biography of Han Shan, and presents his vernacular expression as different from other poets in history. Chapter 2 introduces some new methods on reading poetry brought up by some literature critics. Chapter 3 presents the Buddhist reading method that I have adopted to read and understand Han Shan’s poems. This reading method is inspired by the similarity between Han Shan’s writings and Buddhist texts. Chapter 4 explains how to read Han Shan’s poems in the Buddhist way. In this chapter, I analyze the persona and Buddhist thinking in the world of Han Shan’s poetry with the explanation of Buddhist sutras and literatures.
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Lee, Tzu-Huei, and 李姿慧. "A Research on the Mon-San-Shi-Shi Buddhist Ceremony: Its History Development and Practices in Contemporary Taiwan." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/4zg346.
Full text
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Yu, Yi-Fen, and 余宜芬. "A Study of the Adoption of Knowledge Management in Buddhist Organization--A Case Study of Digitalization of Buddhist Texts of Fo Guang Shan." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/38517996367452907050.
Full textAbstract:
碩士南華大學
非營利事業管理學系
91
The most obvious development of the Buddhism organization in Taiwan is the growth of the rate using social resource. It shows that the Buddhism organization changes with the evolution of the society. In the ancient, Buddha propagandized his teaching with words, and he thought much of the ways he propagandized. As the times changes, the ways of propagandism also make progress. In modern time, the Buddhism organization using IT to deal with the routine, and many operations work online. The digitalization of Buddhism Texts is one of the hardest work, cause of many technical problems. The purpose of the research is using the theory of knowledge management in the Buddhism organization. We find that the digitalization of Buddhist Texts is one of the modern propagandism, it perfectly manages the knowledge of the Buddhism in accord of the theory knowledge management, and we propose some advises for the digitalization of the Buddhism Texts.
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"民族、宗教與藏傳佛教藝術品的買賣: 以成都"藏族街"為例." 2011. http://library.cuhk.edu.hk/record=b5894870.
Full textAbstract:
宋黎昀."2011年9月".
"2011 nian 9 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (p. 130-135).
Abstract in Chinese and English.
Song Liyun.
Chapter 第一章： --- 導論 --- p.1
Chapter 一. --- 論文之背景和目的 --- p.1
Chapter (一). --- 背景 --- p.1
Chapter (二). --- 研究目的 --- p.5
Chapter 二. --- 文獻回顧 --- p.7
Chapter (一). --- 民族性與商業 --- p.7
Chapter (二). --- 商品化與「本真性」 --- p.13
Chapter (三). --- 宗教與商業行為 --- p.18
Chapter 三. --- 田野地之選擇與研究方法 --- p.23
Chapter (一). --- 田野點的意義所在 --- p.23
Chapter (二). --- 研究方法 --- p.25
Chapter 四. --- 本論文之結構安排 --- p.29
Chapter 第二章： --- 「藏族街」在成都 --- p.31
Chapter 一. --- 成都的少數民族 --- p.31
Chapter 二. --- 成都的藏族 --- p.32
Chapter 三. --- 成都與藏區的地緣關係及往來淵源 --- p.33
Chapter 四. --- 「藏族街」生意的發展歷程 --- p.40
Chapter 五. --- 「藏族街」在成都 --- p.47
Chapter (一). --- 成都大眾眼中的「藏族街」 --- p.49
Chapter (二). --- 政府眼中的「敏感地帶」 --- p.50
Chapter (三). --- 當地社區漢人對「藏族街」藏人的看法 --- p.53
Chapter 六. --- 藏族商人之間的關係 --- p.59
Chapter 七. --- 城市的邊緣人 --- p.60
Chapter 八. --- 小結 --- p.63
Chapter 第三章： --- 佛教道德觀與藏族商人的商業行為 --- p.65
Chapter 一. --- 藏地經濟之變遷 --- p.66
Chapter (一). --- 80年代以前的藏族社會經濟 --- p.66
Chapter (二). --- 80年代以來市場經濟體系下的藏地經濟 --- p.69
Chapter 二. --- 藏傳佛教藝術品買賣當中的禁忌 --- p.76
Chapter (一). --- 對佛像生意的爭議 --- p.76
Chapter (二). --- 其他禁忌物品 --- p.81
Chapter 三. --- 佛教道德對商業觀念的影響 --- p.83
Chapter 四. --- 「積德」的行為 --- p.86
Chapter 五. --- 分析和小結 --- p.88
Chapter 第四章： --- 何為「正宗的」藏傳佛教藝術品 --- p.91
Chapter 一. --- 與尼泊爾的貿易網絡 --- p.91
Chapter 二. --- 藏族商人對其產品「正宗性」的建構 --- p.99
Chapter (一). --- 尼泊爾產品與藏地、 漢地產品的區分 --- p.100
Chapter (二). --- 藏式風格與漢式風格的區分 --- p.102
Chapter (三). --- 宗教用品與旅遊紀念品的區分 --- p.104
Chapter 三. --- 有區分的本真性概念 --- p.114
Chapter 四. --- 小結 --- p.120
Chapter 第五章： --- 結論 --- p.121
Chapter 一、 --- 族群性與商業之間的關係 --- p.121
Chapter 二、 --- 商品化和「本真性」的建構 --- p.125
Chapter 三、 --- 宗教對商業行為的影響 --- p.127
參考文獻 --- p.130
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Hui-Mei, Lin, and 林惠美. "Research of Taiwan Buddhist Water Confession Ritual Music:In Fo Guang Shan and Wan-Fo Temple." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/99681442029756259060.
Full textAbstract:
碩士國立臺北教育大學
音樂研究所
94
The Water Confession is one of the most usually being taken ceremony in Taiwan recently. It combines the music,rites and literature. All livng beings repent with sincere according to this the Confessionary Principle so that we can eliminate the karma from the past or release souls from purgatory. The procedure of Water Confession are biuld on the priciple of “religious service, repentance, wish”. To begin with we will investigate the mean, accordance, the occasion for holding and the implication of Water Repentance. In the next section, The are inquisition for the composition of the Water confesstion altar,the pilgrim and the content of order ; then there are the analyses for the types and sings of Water Confassrion music ; lastly, We will conclude the statements form the each chapter, induce the features of the Water Confession music from the two temples and illustrate the relationship between musics and funtion.
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林佳瑩(釋知如). "Tradition and Innovation:A Discussion of the Four Main Objectives of Fo Guang Shan Buddhist Order." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/97507050230794275823.
Full textAbstract:
碩士佛光大學
佛教學系
105
Originating from the context of Han Buddhism（漢傳佛教）, “Humanistic Buddhism” has come into prevalence in contemporary Taiwan, and is also closely tied to a type of Dharma propagation that is approachable and easily understandable. Humanistic Buddhist undertakings are rich and diverse, with temples and monastics integrating with the urban environment while propagating the Dharma. Not only do they engage with the worldly, but they also guide devotees with happiness and serve with kindness, thus bridging the distance between the monastic and laity. In the process of propagating the Dharma, modern equipment are also often used, including audiovisual and stage performances, as well as other methods to reach out to the public. However, although “Humanistic Buddhism” is common today and easily accepted by the majority of people, it is not with doubts and criticism. In particular, people’s ideas about temples and monastics still remain archaic, believing that monastics should cultivate “other-worldly” teachings, therefore making it difficult for them to accept this modern development of Buddhism. Moreover, most people believe that religion should be sacred and distinct from the secular. However, the worldly and lively style of Humanistic Buddhism dismantles the separation between “sacred” and “secular” thus causing the misconception that Humanistic Buddhism is profane, commercialized, with an emphasis on the secular. While these various Buddhist undertakings that harmonizes “this-worldly” living appears to be a new development, they are in fact based on the Chinese Buddhist tradition and carried out. By looking at the development of Chinese Buddhism, one sees that Humanistic Buddhism is not a new trend, but has its origins in a well-founded basis. Monasteries and monastics in Tang and pre-Tang Dynasty often closely interacted with secular society. Not only were temples located in cities and at intersections, they played an important role in the development of Chinese culture, education, charity, and also a place for resting, entertainment, trading and other functions. Furthermore, a study of Chinese literature, art, and other basic necessities of life, i.e.,clothing, food, housing, and means of traveling, shows that none are without traces of Buddhist influence. Based on the above reasons, this paper centers on Humanistic Buddhism and the Four Main Objectives of Fo Guang Shan Buddhist Order: “To propagate Buddhist teachings through cultural activities; to nurture talents through education; to benefit societies through charitable programs; to purify human hearts and minds through Buddhist practices.” It is an investigation of how Humanistic Buddhism originates from tradition of Chinese Buddhism and its new development in contemporary society. These Four Main Objectives are not only the core ideals of the Fo Guang Shan Buddhist Order, but are also the philosophy of Humanistic Buddhism, and thus applicable universally.
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Du, Jia-Hong, and 杜佳鴻. "The Development of the Pure Land Thoughts of Humanistic Buddhism: Focused on the Case of Fo Guang Shan." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/9mfnz4.
Full textAbstract:
碩士南華大學
宗教學研究所
104
This thesis explored the use of literature research and thinking two methods, the development of Buddhism in the world to explore and analyze traceability edge. Thought to do thorough Humanistic Buddhism influential group of monks and teach finishing system, which aims to find a positive impact in the practice of Humanistic Buddhism in modern human society, the answer is indisputable. Ethical practice and academic study of religion row combination door, looking forward to the outside world for the Buddhist religion in addition to further deepen the reach of life education goals. Pure Land thought of Humanistic Buddhism to carry out the research subject, is to understand the traditional Buddhist Pure Land thoughts turn in the modern society. The traditional Buddhist emphasis on self-study witness, Humanistic Buddhist is a combination of the team’s strength, Bodhisattva practice since self-interest and altruism. Humanistic Buddhism and create a Pure Land, practitioners expect to get benefits in this life and well-being; carry forward Buddhist who escorts being with compassion Dharma, open walker syndrome emptiness of wisdom in life and avoid suffering to gain happiness. Focus on the mission of Fo Gung Shan Buddhist Dharma world, mainly because the current Taiwan promote Humanistic Buddhism of Fo Guang Shan is the most complete. The founder of Fo Guang Shan Venerable –Master Hsing Yun, showing the construction of a three-dimensional concept of modern Buddhist stupa-Buddha Memorial Center. With innovation technology vision to promote Buddhism, Buddhist art in combination with non-material culture to carry Humanistic Buddhism. Thereby, promote international cultural exchanges and cooperation. Modern Humanistic Buddhism escape the traditional Buddhist single rush of salvation through repentance of Buddhism, of living and of the dead is a subject of concern Humanistic Buddhism. Modern temple Dharma teaching functional diversification, in addition to changing the appearance of the building, the Dharma Hironori show trend of localization and international exchanges. This paper attempts to exploit the Pure Land thought of Humanistic Buddhism, help people get the Dharma wisdom and compassion, providing modern life practice Dharma right direction. From the early Republic of China of the Qing Dynasty, the Buddhist Void Master advocate reform movement began to teach groups Fo Guang Shan Master Hsing Yun was created to Humanistic Buddhism for Philip Pope wind, implement Internationalization and Localization “action-style Buddhist” to achieve “The Buddha’s light permeates the great chiliocosm, The Dharma river runs through all five continents” ideal. Fo Guang Shan Mission, democratic management practices “Seven is not bad low” focus on democratic management ethics, clergy and faithful cooperation and equality. In the Mountain “Dharma Transmission Center” offers “monks and believers court”, institutional leadership Mission of democracy, publicly elections “Religious Affairs Committee”, carried out the mission of heritage. Humanistic Buddhism to the personal qualities of self-cultivation is based, dedicating the small to the large, it turned to “non-self” and “altruistic” in practice, in community of life as a consensus, successful Bodhisattva. Humanistic Buddhism practice the five Vehicles of the Dharma promote, transformation Samsara developed into the world, where saints and sinners dwell together cohabitation Pure Land. The paper concludes, an abbot’s attendant of Humanistic Buddhism practice Bodhisattva, purification quality of life and moral society sublime, practice “self-profit ”and “altruism” to purify society, construction Pure Land, get this life of ease, this is the ultimate goal of Humanistic Buddhism.
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Chien, Chiu-Yen, and 簡秋燕. "The Study of Practicing Humanistic Buddhism in the Lotus Sutra: The Case Study in Fo Guang Shan Monastery." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/5p93g7.
Full textAbstract:
碩士南華大學
宗教學研究所
104
"Lotus Sutra" was came from Mahayana Buddhism in India from the early era, and was widely believed and spreading to the east world, especially in China. Simultaneously, "Lotus Sutra" has become classic Tentai Li Zong thought, and even not only Humanistic Buddhism in Taiwan but also Fo Gung Shan Buddha practice. Its affect are very apparent to society. Many "Lotus Sutra" Bodhisattva learned methodology are very useful for current world Bodhisattva practice, in ddition, can provide a theoretical basis and practical paradigm(model) for Humanistic Buddhism. Humanistic Buddhism broadcasted in Twentieth Century, is mainly to advocate Buddhism implemented in real life which pay more attention to the realization of Pure Land. Humanistic Buddhism in Fo Guang Shan is the Buddha teaching groups, which create the following four objectives, separately are: to promote Buddhism based on culture, to educate the talented persons based on training, to do social welfare based on charity, to purify the mind based on group meditation and to carry out Bodhisattva practice based on collective creation and innovation. In addition, The possible problems in practice which were arisen from the process of practice in this paper will also be proposed to take into consideration. "Lotus Sutra" combine the spiritual practice "pagoda Faith" and "classic manned", which was unlike other classics. Contemporary Humanistic Buddhism runs in the bodhisattva path way, connected with good deeds, cultivated into karma –owed crawford; with creating good karma to deal with many friends and augment broad network of contacting people; with compassion wisdom to create and practice birth merit. As we can see the fact that "Buddha Memorial Center" is one good example in the world. "Lotus Sutra-the article in seeing pagodas goods" open the convenience Dafa which indicted that: "the meaning of faith pagoda is equivalent to respectively receive Buddha body," in the mean while, is on behalf of "Buddha Memorial Center is is equivalent to Buddha body." "Buddha Memorial Center" is mainly to embed the following four aspects into activity, which are art technology, cinematic, Humanistic and international. Through conducting the activities to connect the people to access to the Buddhism is the main goal. The two methods are first to execute ‘three goodness’ to purify one person’ body, mouth and mind, in addition, to apply ‘four giveness’ to attain to promote Buddhism based on culture, to breed the people based on good eduction and reach to the goal of Buddha Road.
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"Rethinking the religious and the secular in a Chinese context: the public faces of Foguangshan in contemporary Taiwan." 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1290644.
Full textAbstract:
The present research attempts to conceptualize and theorize the social engaging phenomenon of a contemporary Buddhist organization – Foguangshan – from a sociological and cultural perspective. This approach sees the growing presence of religion in contemporary society as a multi-facet social process that involves dialectic exchanges with various actors in the public realm, and acknowledges that a full understanding of the social presence and significance of a religious actor in a society cannot be realized only by the examination of their religious beliefs and practices but also the conceptualization of these religious expressions in search for the meanings and implications underneath.The study acknowledges that despite the existence of abundance studies on Taiwanese Buddhism and Foguangshan, they are mostly historical and philosophical in nature; theoretical analysis of the social engaging mentality of these Buddhist communities and their interaction with the society is insufficient if not inattentive. The present research, therefore, would like to confront this issue by taking a dialectic approach that draws a connection between the socially engaging Buddhist community of Foguangshan with current social and cultural theories.
Specifically the paper will conduct a theoretical examination of Foguangshan and its interaction with the Taiwanese society by investigating their multiple aspects of publicness. This includes 1) how Foguangshan understands and imagines the public; 2) their strategy in engaging and penetrating into the public; and 3) how the people of the general public in return receives and responses to the social presence of the monastery. What this research tries to reveal is that while Foguangshan has been successful in expanding and penetrating into various public domains of the Taiwanese society, the outcome of their particular strategy in engaging with the public might result in an identity crisis beyond the intention of the monastery – an ambiguous public image between being religious and secular.
From our case study of Foguangshan in Taiwan the contemplation of these topics would be contextualized in a contemporary Chinese setting, and by doing so allows a cross cultural examination of the validity and universality of existing models of secularization and public religion. Hence the outcome of this study would not only provide an in-depth sociological and cultural understanding of the various public aspects of Foguangshan in relation to the contemporary history of Taiwan, the contextualization of this Buddhist phenomenon within a Chinese context could also further our understanding on how the particular social and cultural history of Taiwan, its Chinese cultural roots, and the religiosity of Chinese Buddhism have contributed to the unique way Chinese religions adapts and negotiates with modernity.
本研究試圖從社會及文化角度，對當代佛教組織佛光山及其社會參與現象作概念化及理論化的分析。此方法視當代社會宗教增長現況，為一個牽涉公共領域中不同行動者的多層面社會過程，及相信一個對社會及宗教現狀的全面理解，並不能單靠對宗教信仰及其思想習俗的探討而獲得，而是更需要對這些宗教表象背後的意義和引伸作出概念化的整理。
本研究指出，儘管現存對台灣佛教及佛光山之研究非常豐富，然而，這些研究多屬於歷史及哲學性質，因而頗為缺乏對這些佛教團體的社會參與現象作社會學的理論分析。本論文直面這個問題，透過辯證方法把佛光山及其社會參與現象與當今社會及文化理論連接起來。
本論文將會透過研究佛光山的不同公共面貌，對佛光山及其在台灣社會的社會參與作理論性的探究，這包括︰(一)佛光山如何了解及想像公共這一概念，(二)他們參與及滲透公共領域的策略，及(三)大眾市民如何接收及回應佛光山的公共存在現象。本研究嘗試揭示正當佛光山成功地擴張及滲透台灣公共領域之際，他們探取的獨特策略卻做成了對這當代佛教團體的一個身份危機 – 一個游離於宗教與世俗之間的不明確公共形象。
本研究亦嘗試延伸到有關於宗教當代社會學中更廣闊的課題，特別是宗教與世俗之間的界線，以及現代化當下之社會變遷的探討。從對台灣佛光山的個案研究，這些課題將會落實於當代中國脈絡中，作全面性的思考，這樣便能給現有對世俗化和公共宗教的既有理解中，展開一個有效性和普遍性的跨文化檢驗。因此，本研究的結果不但提供一個對佛光山不同公共層面的社會及文化的深入理解，也進一步加深我們認識及了解台灣特殊的社會及文化歷史、中國文化根源、及中國佛教的宗教性、如何促成中國宗教對現代化過程作出獨特的適應及協調。
Chan, Fang Michael.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 295-302).
Abstracts also in Chinese.
Title from PDF title page (viewed on 28. September, 2016).
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
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"城隨境遷: 佛教與北魏洛陽的城市變遷 = Religion made the city : the interaction between buddhism and urban development of Luoyang (the northern Wei dynasty)." 2014. http://library.cuhk.edu.hk/record=b6116215.
Full textAbstract:
本文著力於研究北魏都洛四十年間，其城市面貌因受佛教擴張的影響而出現的歷史變遷情況。在微觀視角上，本文亦就佛寺布局形態及其內部寺塔形制的變遷過程，里坊規劃與佛寺布局的相互關係等问题，進行探討。文章關注並探索具體時空中人們的社會生活與佛教信仰間的互動與交融情況，以期能在文獻與實物資料之基礎上，呈現彼時都城居民的日常信仰生活。This dissertation attempts to research the historical changes in the appearance of Luoyang City caused by the expansion of Buddhism during the 40-year period in which it was the capital of the Northern Wei Dynasty. This paper also studies the changing layout of the Buddhist monasteries in Luoyang from a microcosmic perspective, as well as the changing styles of temples in these monasteries. The interrelationship between the design of city blocks and the layout of monasteries were discussed in this paper as well. The interaction and blend of people’s social life and Buddhist Beliefs in such a specific city and period of time were explored. Readers are presented with insights into the daily religious life, based on the historical documents and the archaeological materials.
Detailed summary in vernacular field only.
周胤.
Thesis (Ph.D.) Chinese University of Hong Kong, 2014.
Includes bibliographical references (leaves 170-193).
Abstracts also in English.
Zhou Yin.
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LO, Hao-Ning, and 羅晧寧. "Food in Buddhist Practice：A study of Taiwan Lin Yen Shan Temple ’s Female Followers in Miaoli." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/86629181694892027420.
Full textAbstract:
碩士國立聯合大學
經濟與社會研究所
97
Abstract During recent 100 years, the female Buddhist followers in Taiwan (including nuns and in-house followers) have accounted for great weight in Taiwan society and provided tremendous help and achievements in Buddhism business, which is an unique phenomenon in the Buddhism history worldwide. What prompt female followers to participate? What influences have occurred on them during the process of religious participation? What are their exclusive ways to practice religion? Besides, what are the special ways to express or connect their friendship for each other among the female followers? In terms of the problematics , in addition to understand the Buddhist rite of Taiwan Lin Yen Shan Temple ’s female followers’ motivations for participating religious activities and the reasons for their continuity, we mainly want to understand what the ways that connect the female followers’ mutual friendship and confirm their faith are, and what influences and changes have occurred in their daily life, as well as what the correlation between these influences and the operation of religious temples is. By referring to theories of social network mainly and by literature review related to diet culture, through the basic findings concluded from field observations and interview data, we try to understand how female followers continue on participating and strengthening their identification with the original religious faith after they have been converted to the religion. In this study, we have found out that the way to establish relationship via food is helpful to maintain and confirm their faith. In this study, the main research methods were textual analysis of qualitative research, In-depth Interview and participant observation. This study has found out that female followers have the ways to practice Dhamma teaching in daily life different from the ones practiced by male followers, mainly because female followers use food to be the medium for connecting their relationship and holding their common faith. Through the way to establish relationship with people via food for Buddha, they connect and invite people outside the group to participate in religious activities. In addition, for people within the group, the way can strengthen their firm faith mutually and increase the frequency of their interaction in daily life, so that people will have deeper and deeper friendship. Secondly, analyzed from the research data, because female followers are responsible for household cooking, they adopt contingent ways to solve the difficulties they have in abiding by the creed of non-killing in the Buddhist discipline. Thirdly, relationship-establishing is a way for Buddhist followers in a branch to realize their mutual friendship. Judging from the ways to establish relationship and the weight, we can see how deep the friendship is among female followers, and what kind of ways that the president of the association will use to solve the crisis for marinating the peace among the followers when the number of goods for relationship-establishing is excessive and hence resulting in problems. Finally, the foods provided by the followers to the branches and Lin Yen Shan Temple form an important power for marinating the operations of Miaoli Branch and Lin Yen Shan Temple. The Buddhist followers often provide fresh vegetables and fruits voluntarily during the period of a Dhamma Assembly, so that the food in the temple is always adequate and the activity of Dhamma Assembly can be undertaken successfully; also, the public can get good bliss as well. In other words, the provision of “food” is an important pattern of economic behavior between the followers and the branch of Lin Yen Shan Temple. To establish relationship via food becomes a way for female followers to express their friendship. Through such a connection, in addition to confirm their faith much more, it also shows the way to practice religion, exclusive for women. Meanwhile, it is also the important way of connection for the followers and Lin Yen Shan Temple as well as its branches economically. Such a simple and unsophisticated way forms the feature of Lin Yen Shan Temple. At the same time, the relationship between the followers and the Buddhist rite is also strengthened. Key Words: Taiwan Lin Yen Shan Temple, Taiwan Buddhism, Gender and Religion, Social Network, Female Follower, to Establish Relationship via Food
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Chen, Wei, and 陳葦. "Buddhist Volunteer Service Learning, Organization Commitment and Life Satisfaction: A Case Study of Fo Guang Shan Volunteers." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/6vuq48.
Full textAbstract:
碩士遠東科技大學
行銷與流通管理系碩士班
102
As the environment changes and technological progresses, people’s pressures are increasing. Therefore, people are seeking for a way to relieve stress, and according to Maslow's hierarchy of needs, human beings has the needs with the material needs, but also began to look for activities to meet the needs of the mind. The service-learning is one of them, through service-learning; you can have a peace of mind with happiness and contribute to the community with your powerful strength. There are many researches related volunteer issues, but only a little researches are related to Fo Guang Shan; Therefore, Fo Guang Shan’s volunteers are the object of this study. Moreover, to explore the relationship between service learning, organizational commitment and life satisfaction, by using statistical SPSS19.0 for Windows software package as the analysis tools, samples obtained by correlation analysis, regression analysis, hierarchical regression analysis and other statistical methods for data analysis. The empirical results indicate that: (a) Fo Guang Shan volunteer service learning have a significant impact on life satisfaction; (b) Fo Guang Shan volunteer service learning has a significant impact on organizational commitment; (c) Fo Guang Shan volunteer organizational commitment have a significant impact on life satisfaction; (d) organizational commitment for the next intermediate variables, service learning has a significant effect on life satisfaction; (e) To adjust the variables under organizational commitment, service learning has no significant effect on life satisfaction. The result of this study explains more clearly of the applications of service-learning in practical use and also become the reference for the future Fo Guang Shan volunteer service learning.