千年以來，梵（bráhman）的概念和意涵就一直是印度宗教和哲學討論的重心，也一直是印度教徒個人宗教追尋的目標，在印度教內，儘管各教派彼此之間常在學說論理、儀式行動、或者神祇崇拜上有著很大的差異，但吾人若細究其精神底蘊，會發現，這些教派往往都是殊途而同歸於對一個宇宙統一體，或者說一個唯一精神，也就是抽象來說—梵這個概念原則的追求，然後由此對梵的認同與追求，才再接續開展出印度宗教與哲學的另一重要課題—解脫（mokṣa）。然而在印度宗教哲學發展上，這樣一種對梵這個抽象概念的追求卻似乎是一種人們對自然萬物、宇宙萬象抽象深思反省下的思想結晶，而與印度早期吠陀宗教中的那種向諸神獻祭，以求現世回報的宗教活動不同，因此這其中是否有發展上的關連，抑或兩者是各自獨立、甚至彼此競爭的發展？ 在本論文中，筆者即試圖從儀式活動和神觀等方面，從歷史的縱度論述梵這個抽象概念其實原本即是源於吠陀宗教那種嚴格、繁瑣的獻祭儀式中。筆者認為，尤其在吠陀宗教由do ut des（我付出，為的是你付出）這一種獻祭理念轉型成do ut possis dare（我付出，所以你才有能力付出）這一種獻祭理念之後，在do ut possis dare這一種獻祭理念影響下，吠陀宗教更是從神觀和儀式活動等各方面，積極開展出梵這個抽象概念來。 / For thousands of years, the meaning of the word bráhman has been the heart of the discussion in Indian religion and philosophy. It also has been the ultimate concern of a Hinduist. Although there are always variations in theories, rituals and idols among different Hinduism sects, we found that when we carefully review the spirit of these variations, they are all related to the quest for the absolute essence of the universe. Further, bráhman is indeed the abstraction of it. Based on the recognition of bráhman and the chase of it, another significant subject of Indian religion and philosophy had developed, named liberation (mokṣa). In the history of Indian religion and philosophy, the will of seeking for the abstraction bráhman seems to result from human’s deep reflection on the universe. Nevertheless, the result of this reflection is totally different from the sacrifice for gods existing in earlier vedic period. Therefore, it is doubtful if bráhman comes from vedic sacrifice or if bráhman and vedic sacrifice develop separately and even compete with each other? In this paper, I want to state that according to the idea of ritual and god, the abstraction bráhman definitely develops from the complicated ritual process in vedic religion. I assume that after the vedic sacrificial idea transfers from do ut des to do ut possis dare, and then this do ut possis dare idea influenced the development of abstraction bráhman.

京都大学 / 0048 / 新制・課程博士 / 博士(文学) / 甲第18711号 / 文博第669号 / 新制||文||613(附属図書館) / 31662 / 京都大学大学院文学研究科文献文化学専攻 / (主査)教授 平田 昌司, 教授 木津 祐子, 准教授 緑川 英樹 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DFAM

本文之研究立足於《維摩詰經•文殊師利問疾品》 之梵文原典，首先進行梵本〈問疾品〉的校譯後，再發掘〈問疾品〉中有待深入探究的相關議題。 本文共分為兩部份，第一部分為〈問疾品〉議題，第二部份則為梵本〈問疾品〉的校譯。〈問疾品〉議題探討主要內容分成七章，條列如下： (一) 緒論： 旨在說明本文研究動機、研究方法、前人研究成果回顧與研究議題。 (二) 《維摩詰經》相關的文獻研究：旨在探討《維摩詰經》的成書背景、傳譯過程與現代英譯本的評估。重點在陳述梵本《維摩詰經》出土，對於立足於漢譯或藏譯的相關文獻研究所可能造成的影響。透過評估比較現代英譯本所採用的傳本資料，除了可以直接反映研究視角的差異外，甚至可以藉由探究其所預設的讀者群，來瞭解其翻譯的風格與目的。 (三) 〈問疾品〉介紹：旨在細述全品之情節以及羅列各段的要點。討論經文中重要的說法場景－「毘舍離城」和「維摩詰之居所」，瞭解〈問疾品〉中的「說法場景」設定，是否有其特殊的含意。接著進一步探討〈問疾品〉中兩位主角維摩詰與文殊師利的身分背景。 (四) 菩薩之疾：旨在討論「菩薩如何安慰生病的菩薩」與「有疾菩薩應如何調伏自己的心」兩節加以討論。 (五) 〈問疾品〉中「空」之探究：旨在探究「分別」與「空」之關係，「空」應從何處探求以及〈問疾品〉中「空」的特殊性。最後檢證〈問疾品〉中的「空」是否符應中觀學派有關「空」的主張。 (六) 其他議題探究：旨在釐清〈問疾品〉中，「不來而來，不見而見，不聞而聞」的意含；接著探究梵本中，「被智慧所支持的方便」與「被方便所支持的智慧」各自的意含，其及相互的關係。 (七) 結論：旨在歸結本文的研究成果、作一扼要的彙整與說明。反省本文的缺失，並且提出吾人未來可進一步研究的方向。

本論文以印度奧修大師( Osho Rajneesh )針對現代人生活方式所設計的「動態靜心」修練為對象，探討現代人實踐莫克夏( moksha )身心體驗之成效性與可行性。本文從印度經典《薄伽梵歌》來討論莫克夏的概念，試圖歸納出達到莫克夏的歷程，並指出莫克夏背後的印度解脫思想。本研究並以親身體驗的方式探討奧修動態靜心是否有助於體驗《薄伽梵歌》中所描述之moksha。 筆者獨自前往印度進行為期七日之「動態靜心禁語閉關」，並藉由自我民族誌研究法( auto-ethnography )呈現筆者意識轉化的歷程及莫克夏之身心體驗對於日常生活的轉變與影響。筆者透過自身的參與，來企圖了解自我意識於該活動之中的變化，討論靜心活動中所體驗到的身心轉化經驗，以及回歸日常生活之後的影響。 / This research probes into the effectiveness and feasibility of experiencing “moksha” through practicing the “Dynamic Meditations” originally designed by Osho Rajneesh. Through the exploration of “Bhagavad Gita”, one is able to understand the process of realizing moksha and the viewpoints of the ancient Indian wisdom of liberation. A self-experience approach is used in this study to better understand whether the dynamic meditations help to experience moksha depicted in “Bhagavad Gita” . This research uses auto-ethnography to explore the process of the transformation of my consciousness through a seven-day silent dynamic meditation retreat in Pune India. I try to understand the changes of my consciousness through my actual participation, analyzing the transformation of the body-mind experiences and the effects on my everyday life.

《薄伽梵歌》是以婆羅門教為主、廣納與修改印度流行的宗教修行方式與觀念、且重新解釋吠陀傳統的新婆羅門教，此一「新」讓婆羅門教不再只是遵循吠陀傳統、以婆羅門為中心的宗教，而是以種姓制度內所有人為本、以專意向著Krsna為本、使凡人都能得到解脫的「印度教」。 文中將從《薄伽梵歌》的基本 – karma為始，首先瞭解《薄伽梵歌》中的karma為何，其次是《薄伽梵歌》不斷強調的dharma(種姓職責)，第三是karma的細部分類 – guna，第四是《薄伽梵歌》將印度宗教修行方法統合至一的瑜伽。 從上可見得《薄伽梵歌》如何回應西元前七世紀到西元後三世紀婆羅門教面臨的問題，包括佛教與耆那教的產生、種姓制度的嚴峻與瓦解。 / Bhagavad Gita is based, in the main , on Brahmanism. However, as an important Hindu scripture, it synthesizes yet remodifies the previous religious practices and thoughts. It is neo-Brahmanism in a sense that it reconstructs the Vedic tradition. However, the Gita does not totally succumb to the authority of the Veda and Brahmanic orthodoxy. On the one hand, it addresses to the general audience under caste system; on the other hand, it declares that any devotee of Krsna, irrespective of the position in caste system, has the chance to attain moksa. The first part of the thesis is on the meaning of karma in the Gita. The second part is on dharma, or rather svadharma. The third part is on the details classification of karma, that is , the idea of guna. The last part is on the encompassing idea of yoga in the Gita which embodies different yogin traditions. The above description also gives us an idea that from the 7th century BCE to the 3rd century AD Brahmanism faced many troubles within and without. Among others, the dissemination of Buddhism, Jainism and the rigor as well as possible disintegration of the caste system pose formidable challenges.

教廷與中華民國之外交關係 （一九四二年至二○一二年）: 歷史、挑戰與前景 / Diplomatic relations between the Republic of China (ROC) and the Holy See were established in 1942. However, after a devastating civil war, the Chinese Communists gained control of Mainland China in 1949 and established the People’s Republic of China (PRC) in Beijing. As a consequence, the Nationalist government of the ROC was forced to move from Nanking to Taipei, Taiwan. The Papal representative continued to remain at his post but the Communist government expelled him in 1951. In the following year, the Holy See decided to relocate its Apostolic Nunciature to Taipei and maintain its ties with the ROC. The tensions in the Strait between the two Chinese governments have put the Sino-Vatican relations to several tests. Indeed, the Vatican desires to normalize its relations with the PRC but is also confronted with two major issues imposed by Beijing which requests the direction of the Catholic Church in China and the end of the Holy See’s recognition of Taipei. It would strike a serious blow to Taipei if the Supreme government of the Catholic Church decides to break off diplomatic relations. It will also create a fragile position for Taiwan on the international diplomatic stage since the Holy See, at present, is the only European ally to officially recognize the ROC government. The relations of the Holy See with Taiwan are characterized by a mutually productive and cooperative partnership, especially in the promotion of human rights, culture, world peace and advocacy of religious freedom and alleviation of global poverty. This thesis aims to clarify the triangular situation between the Vatican, the ROC and the PRC and to show the challenges as well as the dilemmas the Holy See is confronted with in order to normalize its relations with China. First, this study explains the international status of the Holy See and its specific mission. Then, through a diachronic analysis, this thesis traces the evolution of Sino-Vatican relations to later on identify the difficulties the Holy See has to face across the Taiwan Strait. Then, it will analyze the efforts of Pope Benedict XVI to initiate a rapprochement with China and all the issues that have to be solved before negotiating any diplomatic ties. Based on this analysis, this thesis will show that the PRC and the Holy See are still at a stalemate and that the Vatican won’t move its Nunciature from Taipei in the foreseeable future.