Дисертації з теми "Buddha and Buddhiam"
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Zhu, Tianshu. "Buddhas and Bodhisattvas: emanators and emanated beings in the Buddhist art of Gandhara, Central Asia, and China." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1182181696.
Повний текст джерелаChandrasekhar, Chaya. "Pāla-Period Buddha Images: their hands, hand gestures, and hand-held attributes." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1092830047.
Повний текст джерелаKarlsson, Klemens. "Face to face with the absent Buddha : the formation of Buddhist Aniconic art /." Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 1999. http://publications.uu.se/abstract.xsql?dbid=421.
Повний текст джерелаChiu, Angela Shih Chih. "The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.
Повний текст джерелаXing, Guang. "The concept of the Buddha : its evolution from early Buddhism to the trikāya theory /." London : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb40007151b.
Повний текст джерелаTaylor, Kevin C. "Did the Buddha have a method? : exploring pedagogical aspects of the Buddha's teaching /." Available to subscribers only, 2009. http://proquest.umi.com/pqdweb?did=1966554801&sid=19&Fmt=2&clientId=1509&RQT=309&VName=PQD.
Повний текст джерелаTaylor, Kevin Curtis. "Did the Buddha Have a Method? Exploring Pedagogical Aspects of the Buddha's Teaching." OpenSIUC, 2009. https://opensiuc.lib.siu.edu/theses/145.
Повний текст джерелаOhnuma, Reiko. "Head, eyes, flesh, and blood : giving away the body in Indian Buddhist literature /." New York, NY : Columbia Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0615/2006019767.html.
Повний текст джерелаGalloway, Charlotte Kendrick. "Burmese Buddhist imagery of the early Bagan period (1044-1113)." Connect to this title online, 2006. http://thesis.anu.edu.au/public/adt-ANU20071112.160557/index.html.
Повний текст джерелаKarlsson, Klemens. "Face to face with the absent Buddha : The formation of Buddhist Aniconic art." Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-421.
Повний текст джерелаEarly art in Buddhist cultic sites was characterized by the absence of anthropomorphicimages of the Buddha. The Buddha was instead represented by different signs, like awheel, a tree, a seat and footprints. This study emphasizes the transformation this artunderwent from simple signs to carefully made aniconic compositions representing theBuddha in a narrative context.
Buddhist aniconic art has been explained by a prohibition against images of theBuddha or by a doctrine that made it inappropriate to depict the body of the Buddha.This study rejects such explanations. Likewise, the practice of different meditationalexercises cannot explain this transformation. Instead, it is important to understand thatearly art at Buddhist cultic sites consisted of simple signs belonging to a shared sacredIndian culture. This art reflected a notion of auspiciousness, fertility and abundance.The formation of Buddhist aniconic art was indicated by the connection of these auspi- cious signs with a narrative tradition about the life and teachings of the Buddha.
The study emphasizes the importance Sakyamuni Buddha played in the formation ofBuddhist art. The Buddha was interpreted as an expression of auspiciousness, but hewas also connected with a soteriological perspective. Attention is also focused on thefact that the development of Buddhist art and literature was a gradual and mutualprocess. Furthermore, Buddhist aniconic art presaged the making of anthropomorphicimages of the Buddha. It was not an innovation of motive for the Buddhists when theystarted to make anthropomorphic images of the Buddha. He was already there.
Stearns, Cyrus Rembert Śes-rab-rgyal-mtshan. "The Buddha from Dol po and his Fourth council of the Buddhist doctrine /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/11081.
Повний текст джерелаShen, Hsueh-man. "Buddhist relic deposits from Tang (618-907) to Northern Song (960-1127) and Liao (907-1125)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365614.
Повний текст джерелаVermeersch, Sem Andre Claudine. "The power of Buddha: the ideological and institutional role of Buddhism in the Koryo dynasty." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251749.
Повний текст джерелаShonk, Gregory J. "Vision and Presence: Seeing the Buddha in the Early Buddhist and Pure Land Traditions." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338148835.
Повний текст джерелаPepper, France A. (France Allison). "The thousand buddha motif : a visual chant in buddhist cave-temples along the silk road." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23351.
Повний текст джерелаBy demonstrating that the earliest examples of the two-dimensional painted form of the thousand buddhas came from Gansu and that the motif was related to an iconographic and architectural design that existed between several Gansu cave-temple sites, this study proposes that the thousand buddha motif was a Gansu cave-temple art innovation that influenced cave-temple decor in areas west of Gansu. In addition, possible reasons for the prevalence of the motif are suggested by considering that it may have reflected the relationship between the thousand buddhas and meditative practices as well as the acts of chanting and circumambulation.
Persson, Lovis. "Buddha på burk : En religionssociologisk studie av Rituals reklamfilm "The Ritual of Laughing Buddha"." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444117.
Повний текст джерелаWong, 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.
Повний текст джерелаpublished_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
Brown, Kerry Lucinda. "Dīpaṅkara Buddha and the Patan Samyak Mahādāna in Nepal: Performing the Sacred in Newar Buddhist Art". VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/3635.
Повний текст джерелаGriffith, Dana Gregory. "Collected Toons of the Blues Buddha." University of Cincinnati / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1214920403.
Повний текст джерелаOberreiterová, Barbara. "Marketingová komunikace hotelu Buddha Bar Prague." Master's thesis, Vysoká škola ekonomická v Praze, 2009. http://www.nusl.cz/ntk/nusl-17424.
Повний текст джерелаZhao, Ningshuang. "Don’t take photos of the Buddha!" Thesis, University of Iowa, 2018. https://ir.uiowa.edu/etd/6351.
Повний текст джерелаDedunupitiye, Upananda Thero. "Buddha and Moses as primordial saints: a new typology of parallel sainthoods derived from Pali Buddhism and Judaism." FIU Digital Commons, 2009. http://digitalcommons.fiu.edu/etd/2761.
Повний текст джерелаXing, Guang. "The evolution of the concept of the Buddha from early Buddhism to the formulation of the Trikāya theory." Thesis, SOAS, University of London, 2002. http://eprints.soas.ac.uk/28569/.
Повний текст джерелаZhao, Wen [Verfasser], and Martin [Akademischer Betreuer] Lehnert. "The conceptions of seeing the Buddha and Buddha embodiments in early Prajñāpāramitā literature / Wen Zhao ; Betreuer: Martin Lehnert." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2018. http://d-nb.info/1170582710/34.
Повний текст джерелаLindgren, Edmonds Ann-Louise. "Mixed Messages within The Buddha of Suburbia." Thesis, Växjö University, School of Humanities, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1933.
Повний текст джерелаAbstract
The mixed messages provided in The Buddha of Suburbia together with its prevalent use of humour are the focal point for this essay. The aim is to defend my thesis statement that humour provides a justifiable forum for the critique and presentation of society, enabling the facilitation of serious, effective and powerful perspectives. As critical standpoints a mixture of Postcolonial and Marxist theories are applied together with Bakhtin’s theory of carnevalesque. By comparing historic facts with the portrayed environment depicted in the novel, a message is delivered that a change of a different worldview is required. This message is displayed with various uses of humour, wit and satire, which provide an allegorical veil for its seriousness. This analysis shows that there are no seeming changes in the lives of the characters, but it highlights that a need for a change of views is important.
李健生 and Kin-sang Lee. "The early Chinese theories of Buddha-Nature." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31221257.
Повний текст джерелаWijesiri, Buddhi. "Assessing uncertainty in relation to urban stormwater pollutant processes." Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/96018/5/Buddhi%20Wijesiri%20Thesis.pdf.
Повний текст джерелаCowe, Jennifer. "Killing the Buddha : Henry Miller's long journey to Satori." Thesis, University of Glasgow, 2016. http://theses.gla.ac.uk/7105/.
Повний текст джерелаRevire, Nicolas. "The Enthroned Buddha in Majesty : an Iconological Study." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCA157/document.
Повний текст джерелаThis dissertation provides a detailed study of a particular representation of the Buddha, in which he sits on a prominent throne, i.e. a bhadrapīṭha or bhadrāsana, in a majestic posture with two legs pendant, that is, in bhadrāsana or the “auspicious pose.” This pendant-legged imagery, generally associated with the throne, has been found widely depicted in South, East, and Southeast Asian art and is, as a rule, mostly associated with kingship, fertility, and even divinity. The results of this iconological examination have wide implications for understanding the origins, spread, and development of Buddhist art in those lands, particularly during the first millennium CE
Salkin, Sean. "A survey of the use of the term vedanā ("sensations") in the Pali Nikāyas." Connect to full text, 2005. http://hdl.handle.net/2123/2075.
Повний текст джерелаTitle from title screen (viewed 28 March 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Indian Sub-Continental Studies, Faculty of Arts. Includes bibliographical references. Also available in print form.
McConeghy, David Walker. "Shifting the Seat of Awakening." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154557985.
Повний текст джерелаNUBILE, GIOVANNI. "I mille corpi di Buddha. Corpo, soggettività e azione rituale in un monastero zen italiano." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2019. http://hdl.handle.net/10281/241059.
Повний текст джерелаThe dissertation tries to relate, through the analysis of ethnographic case study, the so-called ‘ontological turn’ and cultural phenomenology. It focuses on practices and representations of corporeality enacted in an Italian Zen Buddhist monastery. This work aims to “take seriously” – in the same way of ‘ontological’ anthropology – two ethnographic data: 1) the extensive multiplicity of ‘bodies’; 2) the praxis of immanentization of divine realm in the bodies. The thesis is structured on an analytical tripartition: the organic body, the social body, and the architectural body. The present work focuses, first, on the practice of zazen (“sitting meditation”) and analyses the relation between its esoteric interpretation and the several levels of symbolic and moral mediations embodied by Italian practitioners. At the same time, it tries to elucidate the relation between the intersubjective realm of ritual enactment and the immanentization of extra-human realm. In the same fashion, we concentrated on the monastic patterns of ritual gesture and proper deportment, in the context of the transmission between teacher and pupil of bodily knowledge. Besides, we focused on the relation between symbolical apparatus and the facticity of the body. As a result of this analysis, it emerges that the practitioner’s body cannot be separated from the religious character of the ritual action that substantiate it. The anthropological analysis of the social and architectural bodies returns a double image of the relation between bodies, based on the synecdochic and metonymic contiguity, instead of a metaphorical similarity. Finally, we explored the concept of cosmic body of Buddha, through which emerged the coexistence of a trascendentalization praxis with an immanentistic one. By contrast, this double regime of practice and enunciation showed the limits of ontological turn, ascribable to its exclusivist focus on the immanence. At the same time, the immanence of Buddha in the body highlighted the fundamental anthropocentric stance of phenomenological anthropology that doesn’t allow us to “take seriously” the non-human activity that enliven the monastic community. In conclusion, the concept of “body” emerged not as a substance but as a model of ritual operativity through which the divine and the human merges. Through the vast notion of “total activity” (zenki), lastly, we tried to recalibrate the dichotomies for which this dissertation moved.
Tun, Puthpiseth. "Bouddhisme Theravāda et production artistique en pays khmer : étude d’un corpus d’images en ronde-bosse du Buddha (XIIIe-XVIe siècles)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040223.
Повний текст джерелаImages of Khmer Buddha executed between the 13th and c. 16th CE demonstrate specific religious practice, continuity of the Angkorian tradition, and artistic exchange with bordering countries. Together, they also reveal transformations in the form, definition and role of Buddhist sculpture in Cambodia. An annotated corpus of 238 Buddha images in stone, wood, and bronze from several museum and private collections, and in situ, assist in the reconstruction of changes to artistic production in the Khmer kingdom during this period. The principal results of this work provide new interpretations about the Ayutthyan invasion and occupation at Angkor, and resettlement of the Angkorian political centre in the Quatre Bras region
Choi, Hyejeong. "Mireuksa, A Baekje Period Temple of the Future Buddha Maitreya." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1431044236.
Повний текст джерелаTitus, Andrew. "Sweet mother prophesy, a Buddha for an abominable age." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ35535.pdf.
Повний текст джерелаMorrison, Robert Gerard. "Nihilism and Nietzsche's Buddha : a study of ironic affinities." Thesis, University of Liverpool, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333890.
Повний текст джерелаSunnerdahl, Julia. "Hare Kristus och Buddha som Messias? : en kvalitativ innehållsanalys om hur hinduism och buddhism framställs i läroböcker för gymnasiet och årskurs 4-6." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295430.
Повний текст джерелаTwist, Rebecca L. "Patronage, devotion and politics: a Buddhological study of the Patola Sahi Dynasty's visual record." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1197663617.
Повний текст джерелаNolan, Kim. "Laughing Buddhas: The Everyday Embodiment of Contemplative Leadership." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1379420891.
Повний текст джерелаChen, Hui-Hsin, and 陳慧心. "The Study of Buddha-kāyaFrom Abhidhamma Buddhism to The eary stage ofMahāyāna Buddhism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/57275060931120904310.
Повний текст джерела華梵大學
東方人文思想研究所
97
ABSTRACT The evolution of Buddha is relative to the history of Buddhism, although the subject of this article is “From Abhidhamma Buddhism to the eary stage of Mahayana Buddhism”, we have to look back on the history of Buddha. In Buddha’s biography , there are many legends which are almost similar to Brahmanism’s culture, therefore the life background of Brahmanism’s culture in this article are based on the Manava-Dharma Sastra (Institutes of Manu) edited by Mr. 蔣忠新 There are remains (remains śarīra), classical quotation and sutra (dharma- kāya), representative of personality and spirit (sila, dhyana, samadhi, citta, prajna, jnana, skandha, dhātu, ayatana vimoksa, and vijnana.) had been left after the death of Buddha. Buddha is eternal, Buddha’s dharma-kāya lives forever, and is grieved by successors. One hundred year after the death of Buddha, Buddhists split into two parts: Sthaviravadins(Sthiravada) Mahasanghikas schools. It’s called split in foundation. Then the Buddhists split again and again, at this time the Buddhism is called Schools Buddhism or Abhidhamma Buddhism. Due to different viewpoints of Schools Buddhism’s religious teachings, Schools has different points of view on dharma-kāya, according to《異部宗輪論》, this article analyzes and generalizes Schools’s difference on the viewpoint of Buddha-kāya. Mahasanghikas faction claim perfect Buddha’s body.Buddha-kāya is no frailty. Sarvastivadins faction advocate ordinary Buddha’s body was an actual man living in this world like any other human being and subject to all the frailties of a mortal body. Nāgārjuna Bodhisattva born in the second century, he had a longevity and was erudite. He learned Hinayanists and Mahayanists Buddhism when he grow up, and he preached Mahayana Buddhism finally. To reorganize 《大智度論》regarding II Buddha-kāya of Nāgārjuna Bodhisattva: he reveal with Buddha’s Rupa-kāya, he is eternal.;The Tathagatas dharma-kāya have no origin, they are ever existing and inconceivable. He is shown to people with the Rupa-kāya . Tathagatas dharma-kāya is protean and miraculous, he is all-knowing and omnipotent. The Lotus Sutra Chapter Sixteen: The Life Span of the Tathagatarecord: Sakyamuni has become a Buddha long time ago; the Buddha we knew who has become a Buddha under the bodhi tree was a reveal of Sakyamuni , Buddha is eternal and deathless. Buddhāvatasaka mahāvaipulya sūtra of Vairocana tathā-gata.From this sutra has sorted out three key points::1、Vairocana tathāgata isWorld of Lotuses。2、tathāgata Buddha-kāya When his body stretched out innumerable rays of light.(skt.Amitābhha)。3、Vairocana tathāgata is same as Sakyamuni。 To generalize Buddha-kāya of Mahayana primary stage : he is dharma-kāya with glorious radiance, longevity and miracle. The key point of turning Buddha-kāya into mystification and holy are time and distance
Zapart, Jarosław. "Geneza buddyjskiej koncepcji tathagatagarbhy." Praca doktorska, 2015. https://ruj.uj.edu.pl/xmlui/handle/item/45115.
Повний текст джерелаRittgasser, Ines. "Inventing the Buddha : the glorification of ascetic masculinity in Taiwanese Buddhism." Phd thesis, 2004. http://hdl.handle.net/1885/146230.
Повний текст джерелаČechová, Šárka. "Buddha a jeho učení." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-351389.
Повний текст джерелаThompson, Luke Noel. "Returning to the Founder: Śākyamuni Devotion in Early Medieval Japan and Japanese Buddhist Conceptions of History." Thesis, 2017. https://doi.org/10.7916/D8QZ2GN8.
Повний текст джерелаPalmo, KS. "Gender and the soteriology debate in Buddhism: Is a female Buddha possible in non-esoteric Buddhism?" Thesis, 2013. https://eprints.utas.edu.au/17559/1/WholePalmo-_thesis.pdf.
Повний текст джерелаLIU, KUAN-HUNG, and 劉冠宏. "Discussion on Buddhism Website Carrying Buddhist Information in the Last Stage of Dharma - A Case Study of " H.H. Dorje Chang Buddha III"." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/xf8ke7.
Повний текст джерела育達科技大學
資訊管理所
106
This study explores actual cases in a case-study manner, and builds the Fa-rectification Buddhism information of H.H. Dorje Chang Buddha III on the site of the Buddhist institution Tayuan Puti Chinkang Dhamma Center for a period of four months. During the three research periods, the pages of the website of H.H. Dorje Chang Buddha III were actually disseminated through several media platforms and imported into Google’s website to measure Google Analytics software for measuring software. The website's page analyzes the effectiveness of the pageviews, time spent on pages, and bounce rate, and makes predictions for the next period in an attempt to explore the feasibility of the transmission of Buddhist Dhamma information on various platforms. After practical operations, it was found that most Buddhist platforms have “strong exclusionary” information on other Buddhist institutions. Overall, the Facebook community is the most capable of accepting the release of external information, and finds that one month after the launch of a daily intensive information , It is predicted that 1144.96% of the pageviews will be upgraded. Even if the delivery of the information is stopped for one month, it is still 107.72% higher than the original pageview forecast. So , It is expected that this study will provide a reference for a more effective promotion method for Buddhist information propaganda personnel.
Tsao, Yu-mei, and 曹郁美. "The Study of the Vairocana Buddha in〝Buddhvatasaka-mahvaipulya-stra〞." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/12165823496818190049.
Повний текст джерела華梵大學
東方人文思想研究所
99
The Hua Yan Sutra is one of the great Buddhism Scriptures. It describes the first Dharma teachings given by Shakyamuni Buddha after his attaining enlightenment. With this beginning, the Vairocana Buddha and Shakyamuni Buddha were “amalgamated” with each other and became one unity. This is to say that the world of Dharma and the world of sentient beings, from that time on, have become one. The Hua Yan Sutra encompasses three major sections and they are (1) the mode and condition of buddha-hood; (2) the practices of bodhisattvas and (3) the journey of SHAN TSAI TONG ZHI, the Man of Fortune and Kindness, seeking, and learning from, fifty-three enlightened Dharma practitioners. In essence, this Sutra describes that, through the disciplines of the Dharma motto of “BELIEVE, UNDERSTAND, PRACTISE, PROVE”, one would, and could, cultivate for the ultimate goal of obtaining buddha-hood. This thesis focuses on Vairocana Buddha in the Hua Yan Sutra. First of all, what is the origin of Vairocana Buddha? Is he just an ideal, imaginary buddha since he is not a historical figure? In this thesis, it points out that in the world of sentient beings there are many phenomena, being beyond human’s knowledge and comprehension, which can only be understood through Dharma observation, meditation and wisdom. Hence, although Vairocana Buddha is not mentioned in history, he exists. Similarly, on the question of when the Dharma teachings were first given, there are two theories in the “Five Times-Eight Teachings” discussions: “Hua Yan time” and “Deer Park time”. Which one is correct? The answer is both are considered correct. The reason lies in the concept of “all-sides-merge-into-one”. The “Hua Yan time” is when Vairocana Buddha instructed the Hua Yan Sutra to Maha-bodhisattva, whereas the “Deer Park time” is when Shakyamuni Buddha gave Dharma teachings to five monk disciples after he had attained enlightenment. One (Vairocana Buddha) is from the Dharma world and the other (Shakyamuni Buddha) is from the sentient-being world and, as mentioned earlier, these two Buddhas and the two worlds have “amalgamated” and become one, hence, there is no difference between the two theories. If we view theology and history separately and focus only on either one, not only would we fall into a hang-up situation for arguing, and determining, what, and who, the “ideal buddha” or the “historical buddha” is, but also we would not understand the true meanings of Buddhism Scriptures. Only by combining the theology and history would we appreciate the greatness of the Hua Yan Sutra in a new light. At such, on how to gain such appreciation and understanding, this thesis presents three major concepts for discussion and they are “Oneness of Vairocana Buddha and Shakyamuni Buddha”, “One Thought Encompasses Ten Time Cycles” and “Connectedness of the Obvious and the Invisible”. Additionally, there is no difference in meaning on the words Rocana and Vairocana – that is, Rocana Buddha and Vairocana Buddha. They are a duality. The titles appear different but both Buddhas are one and the same. Traditionally, the former is considered a Meditation Deity from the Causal Vehicle (for both Individual Vehicle and Universal Vehicle) sect and the latter, a Meditation Deity from the Diamond Vehicle sect. This theory is incorrect. In the Hua Yan Sutra, there are records of both Buddhas; only they are recorded in different versions at different times. Besides, labeling Vairocana Buddha as a “Dharma buddha” and Rocana Buddha as a “sentient-being buddha” is the result of the scholars’ and theologians’ studies and research in later periods. According to historical records, Vairocana Buddha and Rocana Buddha are both “Dharma Buddha”. This is best evidenced by the two-thousand-years old records on Yu Lin Stone Cave; in it, the “Enlightened Dharma Rocana Buddha”, not “Sentient-Being Rocana Buddha”, is mentioned. Since a “Dharma buddha” is considered formless, imageless and motionless, how do we explain the existence of Vairocana Buddha then? This thesis points out, instead of through speech instructions, the method of Vairocana Buddha’s teachings of Dharma to bodhisattvas is, under the state of Profound Meditation, by “emanating lights”. Through these “lights”, the bodhisattvas, with venerable praises of Vairocana Buddha, rapturously received the Dharma teachings. The result is that the Hua Yan Sutra is a sutra with vast and wonderful records of bodhisattvas’ discourses on Bodhi Mind and Bodhisattva Practices. As this method of “emanating lights” is non-verbal, hence, beyond descriptions of words, it makes Vairocana Buddha appear relatively invisible. Perhaps this is the reason why, in the Hwa Yan Sutra, Vairocana Buddha has long been neglected by scholars and theologians. The majority of the Hua Yan Sutra richly deals with many auspicious and magnificent phenomena in the world of Vairocana Buddha, the enlightened Dharma world. The profound wisdom and trueness shine abundantly throughout the entire Sutra, and the tremendous amounts of important Dharma thoughts and deeds contained within deserve great veneration and deep pondering. The Hua Yan Sutra is indeed one of the great treasures among Buddhism Scriptures. The abstract of this thesis is thus described and concluded.
Vendova, Dessislava. "The Great Life Story of the Body of the Buddha: Re-examination and Re-assessment of the Images and Narratives of the Life of Buddha Shakyamuni." Thesis, 2021. https://doi.org/10.7916/d8-0yxb-mw54.
Повний текст джерелаLIU, SU-CHIN, and 劉素錦(釋堅一). "Research on the Feedback of Buddhist Participant in Medicine Buddha Confession Ceremon." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/572tby.
Повний текст джерелаKwan, Tai-wo. "A study of the teachings regarding the Pure Land of Akṣobhya Buddha in early Mahayana." 1985. http://catalog.hathitrust.org/api/volumes/oclc/13704413.html.
Повний текст джерела