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Дисертації з теми "Sanskrit texts"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Bedi, Indira. "Reading emotion : functional linguistics and the theory of Rasa." Thesis, University of East Anglia, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302182.

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2

Vassie, R. "Persian interpretations of the Bhagavadgita in the Mughal period : with special reference to the Sufi version of #Abd al-Raham Chishti." Thesis, SOAS, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241699.

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3

Bose, Mandakranta. "The evolution of classical Indian dance literature : a study of the Sanskritic tradition." Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:07f89602-1892-4fa5-9d77-767a874597ef.

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Анотація:

The most comprehensive view of the evolution of dancing in India is one that is derived from Sanskrit textual sources. In the beginning of the tradition of discourse on dancing, of which the earliest extant example is the Natyasastra of Bharata Muni, dancing was regarded as a technique for adding the beauty of abstract form to dramatic performances. An ancillary to drama rather than an independent art, it carried no meaning and elicited no emotional response. Gradually, however, its autonomy was recognized as also its communicative power and it began to be discussed fully in treatises rather than in works on drama or poetics-a clear sign of its growing importance in India's cultural life. Bharata's description of the body movements in dancing and their interrelationship not only provided the taxonomy for all subsequent authors on dancing but much of the information on its actual technique. However, Bharata described only what he considered to be artistically the most cultivated of all the existing dance styles, leaving out regional and popular varieties. These styles, similar in their basic technique to Bharata's style but comprising new types of movements and methods of composition, began to be included in later studies. By the 16th century they came to occupy the central position in the accounts of contemporary dancing and coalesced into a distinct tradition that has remained essentially unchanged to the present time. Striking technical parallels relate modern styles such as Kathak and Odissi to the later tradition rather than to Bharata's. The textual evidence thus shows that dancing in India evolved by assimilating new forms and techniques and by moving away from its early dependency on drama. In the process it also widened its aesthetic scope beyond decorative grace to encompass emotive communication. Beauty of form was thus wedded to the matter of emotional content, resulting in the growth of a complex art form.

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4

Asplund, Leif. "The Textual History of Kavikumārāvadāna : The relations between the main texts, editions and translations." Doctoral thesis, Stockholms universitet, Institutionen för orientaliska språk, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-94803.

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Анотація:

This study consists of three main parts. Part I contains introductory matter and a presentation of the manuscript material which contains stories about Kavikumāra, one of the Buddha’s earlier lives, and a rough classification of the material. Part II contains editions and translations of some of the texts containing this story and in addition one text which is the source of a part of one text. Part III contains summaries and analyses of the main texts. Part I begins with a characterization of the avadāna literature genre followed by definitions of some terms used and a characterization of the texts treated in this study. All the known texts containing a story about Kavikumāra and their manuscript sources are enumerated. In Part II editions of some of the texts mentioned in Part I are found. Different types of editions and the relations of those types with my editions are treated. The characteristics of some of the manuscripts are described. The edition of the Tibetan translation of a part of the Sanghabhedavastu of the Mūlasarvāstivādavinaya is used as a check on Gnoli’s edition of the Sanskrit text, which is translated. The central part of this study is the synoptic editions of chapter 26 of Kalpadrumāvadānamālā and a prose paraphrase of the text and their translations. Critical editions of two more Tibetan texts and a diplomatic edition of two Sanskrit texts are also given. In Part III summaries of and comparisons between three of the main texts containing stories about Kavikumāra are made. The structure of the text in Kalpadrumāvadānamālā is described and the sources for the different parts are indicated. This text has been chosen for analysis because it is the earliest text which incorporates all the parts which are found in later texts containing the story. The relations of an extremely fragmentary text with the other texts are treated. A comparison of the stories about Kavikumāra and the Hero Story is made. The conclusion summarizes the main findings.

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5

SINCLAIR, Iain. "BOOK REVIEW: Ruriko Sakuma, Sādhanamālā: Avalokiteśvara Section: Sanskrit and Tibetan Texts, Asian Iconography Series 3, Delhi: Adroit Publishers, 2002, 279 Pp. Rs.750." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, Graduate School of Letters, Nagoya University), 2004. http://hdl.handle.net/2237/19262.

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6

Klebanov, Andrey [Verfasser], and Harunaga [Akademischer Betreuer] Isaacson. "Texts composed while copying : A Critical Study of the Manuscripts of Selected Commentaries on the Kirātārjunīya, an Epic Poem in Sanskrit / Andrey Klebanov ; Betreuer: Harunaga Isaacson." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2019. http://d-nb.info/1187444847/34.

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7

Tillemans, Tom Johannes Frank. "Materials for the study of Āryadeva, Dharmapāla and Candrakīrti : the Catuḥśataka of Āryadeva, chapters XII and XIII, with the commentaries of Dharmapāla and Candrakīrti : introduction, translation, Sanskrit, Tibetan and Chinese texts, notes /." Wien : Arbeitskreis für tibetische und buddhistische Studien, Universität Wien, 1990. http://catalogue.bnf.fr/ark:/12148/cb35508243p.

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Анотація:

Thèse--Lettres--Université de Lausanne, 1989.
Contient des extraits du commentaire de "Catuḥśatakavr̥tti" en sanskrit et tibétain par Candrakīrti et Dharmapāla, ainsi que des extraits du commentaire de Dharmapāla en chinois.

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8

WADA, Toshihiro. "ŚABDAKHAṆḌA OF THE NYĀYASIDDHĀNTAMUKTĀVALĪ : SANSKRIT TEXT". 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1995. http://hdl.handle.net/2237/19193.

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9

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (1) : ŚABDAKAUSTUBHA ON P.1.4.23 : Sanskrit Text an Annotated Translation." 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1996. http://hdl.handle.net/2237/19200.

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10

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (2) : ŚABDAKAUSTUBHA ON P.1.4.24 [Apādāna (1)] : Sanskrit Text an Annotated Translation." 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, University of Nagoya), 1997. http://hdl.handle.net/2237/19209.

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11

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (3) : ŚABDAKAUSTUBHA ON P.1.4.25-31 [Apādāna (2)] : Sanskrit Text an Annotated Translation." 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 1998. http://hdl.handle.net/2237/19214.

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12

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (5) : ŚABDAKAUSTUBHA ON P.1.4.54-55 [Kartṛ and Hetu]: Sanskrit Text an Annotated Translation". 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 2001. http://hdl.handle.net/2237/19223.

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13

Galaud, Karine. "Langues indo-européennes d'Europe et d'Asie : recherches traductologiques à partir du texte sanskrit de la "Bhagavadgita"." Limoges, 2003. http://aurore.unilim.fr/theses/nxfile/default/35031b31-54e9-44c8-82fb-396a4c4ac003/blobholder:0/2003LIMO2001.pdf.

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Анотація:

Les recherches traductologiques menées, ont porté sur la traduction de la "Bhagavadgita", poème philosophique indien, écrit en sanskrit. Centrant notre étude sur la traduction d'items relatifs aux structures métaphysiques développées par le texte source, nous avons analysé leurs correspondants dans vingt textes de langues indo-européennes : six français, deux espagnols (langues romanes), six allemands, six anglais (langues germaniques). En dépit de divergences de traduction (congruence, précision) imputables à la personnalité et aux visées éditoriales des traducteurs, nous avons constaté que les traductions allemandes demeuraient davantage fidèles au texte sanskrit que leurs homologues, car la grammaire du sanskrit est familière à un germanophone, qui est habitué aux procédés de composition, de dérivation nominales et qui utilise la flexion. L'allemand possède un lexique capable de trasmettre des concepts métaphysiques indiens, car le fond sémantique sanskrit lui est proche

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14

BEYAERT, REGINALD. "Le candraloka de jayadeva un classique de la poetique sanskrite etude, texte et traduction." Paris 3, 1997. http://www.theses.fr/1997PA030162.

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La presente these propose pour la premiere fois une traduction complete en francais du traite de poetique sanskrite de jayadeva (fin du 13e siecle) intitule candraloka "la clarte de la lune" pour chacun des vers du traite, nous proposons dans la seconde partie de la these un commentaire, assorti au chapitre 5 d'une comparaison des vers repris par appaya diksita (fin du 16e siecle) dans le kuvalayananda. Deux themes majeurs de la poetique, a savoir les conventions et la notion d'emprunt, ne figurant pas dans le traite de jayadeva mais d'un interet particulier pour la comprehension de la realitepoetique sanskrite, sont aussi abordes dans la deuxieme partie de l'introduction de notre etude. A la fin du travail, le lecteur trouvera un index des demi-vers, un index thematique et un index des termes techniques. Ces differents index permettent de se rendre compte de la particularite de cette etude, compte tenu du nombre important de concepts differents a expliquer. Ainsi, dans le traite, jayadeva enumere 120 figures de style, 52 defauts, 10 qualites 10 caracteristiques, 6 ornementations, 9 sentiments permanents et 33 sentiments transitoires, 4 styles, 5 modes, 3 fonctions du mot: denotation avec 6 varietes, figuration avec 6 varietes, suggestion avec 51 varietes majeures de sens suggere qui, combinees, en donnent des milliers d'autres, sans oublier 8 varietes de suggestion secondaire. L'interet tout particulier du candraloka qui s'inscrit, comme il est d'usage, dans le respect de la tradition, reside dans le fait qu'il est un manuel destine a l'apprentissage du poete et peut des lors etre d'un interet general pour un public occidental. Le traite de jayadeva propose une approche simple, systematique et complete de la poetique sanskrite. D'un style concis, il est ecrit la, plupart du temps dans le metre le plus court. Il est, pour ainsi dire, un resume de la science des ornements litteraires, domaine du savoir qui sera, a basse epoque, compte comme un des membres du veda. Le souci de jayadeva est de dresser un inventaire complet visant a transmettre la matiere traitee au plus grand nombre. Le candraloka est divise en dix chapitres comptant au total 293 vers, dont 125 pour le seul chapitre 5 consacre aux figures de style. Par souci pedagogique, une illustration inventee par l'auteur suit le plus souvent une definition. Les sujets des differents chapitres sont
The present thesis proposes for the first time a complete translation in french of the sanskrit treatise on poeties by jayadeva (end of the 13th century), called candraloka "moonlight". Each stanza ofthe treatise is commented upon in the second part of the thesis. In addition, in the fitfth chapter a comparison is made with the stanzas which have been taken up by appaya diksita (end of the 16th century) in the kuvalayananda. Two major themes in poeties, namely conventions and borrowings, are discussed in the second part of our introduction. Although they are not included in jayadeva's, treatise they were found to be particularly interesting for the understanding of sanskrit poetics. At the end of this work, the reader is provided with an index of half verses, a thematic index and an index of the technical terms. These lists, which reflect the wide range of different concepts to be explained, enable to realize the particularity of this study. For instance, jayadeva distinguishes in his treatise between 120 figures of speach, 52 blemishes, 10 qualities, 10 characteristics, 6 ornamentations, 9 emotions, 9 basic emotions and 33 transitory emotions, 4 styles, 5 moods, 3 functions of the word. The denotation with 6 varieties, the indication with 6 varieties, the suggestion with 51 major varieties of suggested meaning, which combine into thousands of other varieties, not to forget 8 varieties of subordinated suggestion. The most distinctive feature of the candraloka, which is in keeping with tradition as usual, is that it is a handbook designed for poets and as such can be of general interest for the western reader. Jayadeva's treatise offers a simple, systematic and complete approach of sanskrit poetics. It is written in a concise style and generally in the shortest meter. It somehow summarizes the science of litterary ornaments, a field of knowledge which later on will be considered as a part of the veda. Jayadeva is concerned about drawing up a complete list with the aim of passing on the contents to the highest number. The candraloka is divided into 10 chapters including a total of 293 stanzas, of which 125 only for chapter 5 , which is devoted to figures of speach. For the sake of clarity, a definition is most of the time followed by an example by the author. The subjects of the different chapters are traditional and are treated (almost unanimously) in a lo

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15

Gotszorg, Gilles. "Traduction du texte sanskrit d'appayya diksnita intitule siddhanta-lesha-samgraha "compendium de morceaux choisis des theses de l'advaita vedanta"." Paris, EPHE, 1993. http://www.theses.fr/1993EPHE0015.

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Ce travail est l'etude philologique d'un traite de philosophie indienne (16eme 5,) avec recherche des sources, reunissant un materiel utile a l'histoire des idees philosophiques de l'inde medievale. Le texte appartient a l'ecole d'advaita-vedanta-fondee par shamkara aux 8eme - 9eme siecles. L'auteur, appayya diksita, fut un tres grand erudit dans toutes les disciplines de la culture de l'inde. Le traite presente en quatre chapitres les questions de philosophie les plus importantes a propos desquelles les auteurs successifs de l'ecole ont emis des points de vue differente, parfois contradictoires. La these comporte deux parties: 1. Une introduction dans laquelle sont successivement presentees l'auteur du traite - vie, oeuvre -, le sls - nature, originalite, style, composition, matiere philosophique -, 2, la traduction accompagnee de notes dans lesquelles sont cites et traduits les passages identifies des textes de reference d'appayya diksita et dans lesquelles l'auteur de la these a aussi developpe differente sujets de la philosophie a partir de textes cites et traduits; deux index - textes cites, general - une bibliographie, une table des matieres
This work is a philological study on a treatise of indian philosophy (16th) with researches on the sources, collecting a material usefui to the history of philosophical ideas of medieval india. The text belonge to the advaita-vedanta school founded by shamkara in the 8th-9th a. D. The author, appayya oikshita, was a great scholar in ail subjects of indian culture. The treatise introduces in four chapters the most important philosophical questions on which different authors of the school have written different, even contradictory view-points. The thesis has two parts: 1. An introduction in which are presented the author of the treatise - life and works -, the sls - nature, originality, style, composition, philosophical content -, 2. The translation with footnotes in which are quoted the identified texts refered to by appayya dikshita and in which are also quoted texts developping some points of this philosophy; two index - of quoted texts and general -, a biography, a table of contents

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16

Lu, Peng. "The Khaṇḍakhādyaka with the Commentary of Utpala Study, Translation, Mathematical Notes and Critical Text". Kyoto University, 2017. http://hdl.handle.net/2433/226751.

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17

Rocton, Julie. "Modes d’existence et d’appropriation de l’Abhinayadarpana de Nandikesvara : étude du texte, de son édition et de son usage dans le milieu du bharatanatyam." Thesis, Aix-Marseille, 2018. http://www.theses.fr/2018AIXM0657.

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Анотація:

Cette thèse propose une étude sur l’Abhinayadarpaṇa, « le Miroir du Geste », de Nandikeśvara, traité sanskrit médiéval traitant de l’art de l’expression au moyen des gestes. Ce texte est aujourd’hui une référence théorique particulièrement populaire dans la pratique du bharatanāṭyam, la danse « classique » du Tamil-Nadu (Sud-Est de l’Inde), notamment depuis le tournant dit « revivaliste » dans les années 1930. Conjuguant les approches philologique et ethnographique, cette étude propose une analyse des différentes formes et modes d’appropriation de ce texte. L’étude et la traduction du texte sanskrit, l’analyse des phénomènes d’intertextualité avec d’autres traités sanskrits et des différentes « éditions-traductions » anglaises, ainsi que la présentation de l’usage actuel de ce texte par les praticiens de bharatanāṭyam (d’après les données d’un terrain d’un an à Chennai et à Pondichéry, trois séjours de 2013 à 2016) permettront, d’une part, d’appréhender le caractère polymorphe et dynamique de ce traité dont les formes reflètent les pratiques autant qu’elles les normalisent, et, d’autre part, de dégager une pratique du texte, de l’Inde ancienne à l’Inde actuelle, prenant la forme de commentaires discursifs et gestuels
This study focuses on Nandikeśvara’s Abhinayadarpaṇa, « The Mirror of Gesture », a medieval Sanskrit treatise about the art of gestural expression. Today this text is a very popular theoretical reference in the bharatanāṭyam milieu, the classical dance of Tamil Nadu (South-East India), since the so-called 1930s revivalism. Through philological and ethnographic approaches, this study aims at analysing the various forms and ways of appropriation of this text. The study and translation of the Sanskrit text, the analysis of intertextuality with other Sanskrit treatises and of various English « edition-translations », and the study of the contemporary use of the text by bharatanāṭyam practitioners (using original data from one year of fieldwork in Chennai and Pondicherry, 2013 to 2016) will make it possible, on the one hand, to explore the polymorphic and dynamic aspects of this treatise, whose forms both reflect and normalise practices - and, on the other hand, to distinguish a text-practice, from Ancient India to the present day, which takes the shape of a discursive and gestural commentaries

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18

Le, Pouliquen Marc. "Filiation de manuscrits sanskrits par méthodes issues, pour partie, de la phylogénétique." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0106.

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La fabrication d'un stemma codicum est l'une des approches les plus rigoureuses de la critique textuelle. Elle exige la reconstruction de l'histoire du texte en classifiant le corpus pour décider si un groupe de manuscrits est engendré par un intermédiaire perdu. Il y a beaucoup d'analogies formelles entre la façon dont un texte a été copié d'un manuscrit à l'autre, et la façon dont les espèces se sont transformées en de nouvelles espèces. Pour classifier le corpus, nous employons donc, entre autres, des méthodes de l'analyse textuelle informatisée et de la reconstruction phylogénétique afin d'établir un arbre ou un graphe de la filiation. Les techniques employées sont dédiées à un corpus de manuscrits sanskrits avec toutes les spécificités de cette langue
The establishment of a stemma codicum is one of the most rigorous approaches of textual criticism. It requires the rebuilding of the history of the text by classifying the corpus to decide if a group of manuscripts is generated by a lost intermediary. There are many analogies between the way in which a text was copied from another text, and the way in which species were transformed into new species. Therefore, to cluster the corpus, we use methods of the computerized textual analysis and phylogenetic reconstruction in order to establish the tree or a graph of filiation or pedigree. The method employed has been developed in editing sanskrit manuscripts with all specificities of this language

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19

Montoneri, Bernard. "Eclairages apportés par la reconstitution d'un texte sanskrit perdu du Sũtra de Diamant : évolution de la Vajracchedikã en Chine entre le V et le VIII siècle." Aix-Marseille 1, 1999. http://www.theses.fr/1999AIX1A002.

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Анотація:

La Vajracchedika, composée en sanskrit vers le IIème siècle, fut traduite en chinois par plusieurs moines, mais seule la vesrion de Kumarajiva a connu un succès réel et durable. Abondamment commenté, cité et analysé, le "Couperet de diamant" n'en reste pas moins extrêment fautif dans ses éditions sanskrites et chinoises ("jingangjing"), ainsi que dans ses traductions occidentales. Dans leur état actuel, les matériaux sanskrits et chinois ne peuvent être sujet à comparaison tant les erreurs sont nombreuses et variées : erreurs de datation des manuscrits, erreurrs d'attribution, contresens dans la traduction et dans l'interprétation, anachronismes, sophismes et même plagiat. La thèse se propose de fournir une nouvelle reconstitution sanskrite à partir de la version chinoise "inachevée" de Dharmagupta (T. 238) et de la traduire en français, de présenter une édition annotée du manuscrit de Gilgit avec une traduction française, de corriger les erreurs de datation de certains manuscrits, de replacer la Vajracchedika dans son contexte historique et de présenter une analyse linguistique, littéraire ouis philosophique de cet ouvrage qui compte également une version chinoise ignorée (T. 1510 cite le sũtra en entier).

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20

Bonnan, Jean-Claude. "Etre juge dans l'inde ancienne. Etude de la fonction judiciaire dans l'inde des premiers siecles de notre ere, d'apres les textes sanskrits, les inscriptions et le temoignage des auteurs grecs et chinois." Paris 3, 1990. http://www.theses.fr/1990PA030108.

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La litterature de l'inde mentionne des autorites qui connaissent des differents et distribuent des peines. Si la signification des institutions reste difficile a restituer, l'anthropologie juridique a degage de nouveaux concepts de droit, des criteres de juridicite et de qualification des phenomenes sociaux et une methodologie propre a exploiter, a defaut d'elements historiques, ces donnees. La justice est exercee par le roi en son conseil et par ses agents. Le juge, qui fait partie d'un service fiscal, est chef de juridiction, tuteur d'un personnel, gestionnaire de service public et il controle les juges coutumiers. La distance sociale entre ces autorites est considerable. Les juges royaux doivent faire preuve de qualites nombreuses et appartenir a un groupe social eleve. Les magistrats ne forment pas une caste mais sont des autorites soumises a des obligations deontologiques communes. La tache du juge ne consiste pas seulement a rendre la justice mais il lui appartient de diriger les procedures. Sa decision est susceptible d'appel. Les obligations de sa charge sont sanctionnees par une responsabilite religieuse, disciplinaire ou penale et sont compensees par des avantages, des privileges et une remuneration. A defaut de veritable statur, designations et procedures permettent de reconnaitre la fonction
Literature of india mentions authorities who take up cases and give penalties. Signification of institutions is difficult to restore. But legl anthropology draws new concepts of law, criterions of legal definition of social facts and method fitted to study, for lack of historical information, such data. Justice is carried out by the kingi in his council and by his servants. The judge is attached to a hierarchy of revenue authorities, is chief of court, manager of staff, administrator of public utility, and he rules over customary judges. Social differences betwen thoses authorities are great. Royal judges have to show numerous qualities and te belong to a high social level. Judges are nor a caste, but authorities subject to common deontological rulee. The task of the judge is not only to adminiter justice, but also to direct procedures. Appeal from customary and first degree courts lies to superior judges or the king. This clauses are sanctioned by religious, disciplinary and penal liability and balanced by advantages, privileges and remuneration. It is not rellay a genuine statute but designations and procedures allow to recognise the office

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21

Beltran-Aponte, MariaTeresa. "Hearing with the Eyes: Voice in Written and Visual Discourses and the Ghost of a Contemporary Warrior." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275423339.

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Stanley, Richard. "A study of the Madhyāntavibhāga-Bhāṣya-Ṭikā". Phd thesis, 1988. http://hdl.handle.net/1885/12988.

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This work contains two main components: (a) an English translation of the Sanskrit texts comprising the Buddhist Yogācāra philosophical work known as the Madhyāntavibhāga . It includes the verses (kārikā) of Maitreya/Asaṅga, commentary (bhāṣya) of Vasubandhu and sub-commentary (tika) of Sthiramati. (b) Text critical remarks for the establishment of the Sanskrit text of Sthiramati's commentary based upon: (i) a photographed copy of the original manuscript, (ii) the Edited Sanskrit text prepared by S. Yamaguchi and (iii) the Peking and Derge (sde dge) editions of the canonical blockprints of the Tibetan bsTan hgyur. The Madhyāntavibhāga contains an exposition of the analysis (vibhāga) of the middle way (madhya) in relation to the various extreme views (anta). It is arranged in five chapters: The first chapter, "the defining characteristics" (laksapa) provides a detailed account of both the nature of the phenomenal world and the way that it is imaginatively constructed (parikalpyate) in consciousness, as well as the Yogācāra understanding of emptiness (śūnyatā). Chapter two identifies the main obscurations (avarana) to enlightenment for the śrāvaka, the pratyekabuddha and the bodhisattva. Chapter three provides an explanation of the ten realities (tattva) and their intrinsic relationship with the three natures (svabhāva), i.e the imaginary (parikalpita), the other dependent (paratantra) and the perfected (parinispanna). Chapter four is concerned with the development of meditative practices (bhavana), the various states (avastha) of the latter and the results (phala) obtained from those states. Chapter Five extols the virtues of the universal vehicle (mahāyāna) in comparison to the other vehicles especially in regard to spiritual practice (pratipatti), objective support (ālambana) and full attainment (samudāgama ).

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Gutiérrez, Andrea Lorene. "The parrot’s voice and the partridge’s feathers : the languaging of animals and animal language in early Indian texts." Thesis, 2014. http://hdl.handle.net/2152/28521.

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Language about animals and the way writers “language” animals reveal a great deal about how humans model themselves, animals, and human-animal relations; pre-modern Indian literature is no different. The early poets and story writers of India transposed humans with animals and vice versa, usually via speaking birds. Sanskrit grammarians explored the question of what defines human and animal through the lens of speech, including bird speech. Recent research in the areas of animal studies and new materialism aids our understanding of these early literary forms and historical discussions from the subcontinent. I explore a number of Sanskrit and Pāli texts from literary, religious, and commentarial traditions in order to develop a new assessment of agency enacted through animal voice and speech. I posit that a “Brahmin-bird entanglement” has been existent since the Vedic period in texts and recitation practices and that Brahmins identified with and entangled their traditions with birds, accounting for bird names for ascetic practices, hymns, and Vedic lineages. Sometimes texts envisioned birds as retainers of Brahmanical traditions; at other times, entanglements between human and bird show how authors defined and differentiated religious identity. I propose a re-interpretation of authorship that challenges pre-existing ideas about the recitation tradition and creative acts of speech. Using evidence from epic, Puranic, and Buddhist literature along with grammatical debates and the early Sanskrit novel, I illuminate ideas concerning subjectivity, narration, and voice that were present in early Indian texts.
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Leung, Kok-Chiu, and 梁國超. "Rethinking on the Soteriology of Attaining Buddhahood Through Rebirth in the Pureland: With Sanskrit Text The Smaller Sukhāvatīvyūha as a Reference." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/ehptb8.

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碩士
南華大學
宗教學研究所
103
With reference to the Sanskrit text The Smaller Sukhāvatīvyūha, this thesis explores the fact that the soteriological notions of the Pureland Buddhism, including but not limited to the chanting of the Buddha’s names, purelands and rebirth, are ever-changing in retrospect. It also attempts to illustrate the possible benefits brought about by the pureland soteriology by citing relevant theories of religious psychology. It concludes by reassessing the opposing positions that are poles apart and rethinking the value of the belief of rebirth in the pureland.

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