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Showing 1 to 7 of 7 (0.032 seconds)Spelling suggestions: "subject:"abhidharma"" "subject:"ábhidharma""
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From Abhidharma to Pramāṇa school: a criticalhermeneutics of their epistemology and philosophy of languageKwan, Siu-tong., 關少棠. January 2010 (has links)
published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy
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The Pali Vibhanga and the Chinese Dharmaskandha : a comparative study of two early abhidhamma texts /Sim, Hee Sheng Shi Fashu. January 2004 (has links) (PDF)
Thesis (M.Phil.) - University of Queensland, 2005. / Includes bibliography.
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A study of the Abhidharmahrdaya the historical development of the concept of Karma in the Sarvāstivāda thought /Ryose, Wataru S. January 1900 (has links)
Thesis (Ph. D.)--University of Wisconsin--Madison, 1987. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 359-371).
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Divergent doctrinal interpretations on the nature of mind and matter in Theravāda Abhidhamma: a study mainly basedon the Pāli and Siṃhala buddhist exegetical literaturePilasse, Chandaratana. January 2011 (has links)
The nucleus of the Therav?da exegetical literature was introduced to Sri Lanka with the introduction of Therav?da Buddhism. It developed in the subsequent centuries. Its extant literature consists of the following works: *Vimuttimagga, Visuddhimagga, A??hakath?-s, ??k?-s, Ga??hipada-s, G??apada-s, Pi?apot/pi?apat-s, and Sannaya-s. These works contain divergent doctrinal interpretations and discussions relating to their authenticity. Many views have been expressed by modern scholars with regard to these divergences. Some scholars believe that they do not greatly affect the Therav?da doctrinal position as they represent minor differences that existed between the exegetes who followed one or the other Therav?da fraternity. But other scholars take a different position. They consider Buddhaghosa, the first P?li commentator, either as the founder of the Therav?da, or as the one who introduced new doctrinal concepts to Sri Lankan Therav?da from Buddhist schools in India. Moreover, some of these scholars believe that the orthodox Therav?da exegesis preserved at the Mah?vih?ra was changed by Buddhaghosa and by his contemporaries and successors.
The present study begins with a discussion of the Therav?da exegeses and shows how divergent doctrinal interpretations contributed to their development. It examines divergent Therav?da exegeses as can be gathered from P?li and Si?hala exegetical works. These are arranged here under four main headings: (1) the canonical authenticity of the Abhidhamma-pi?aka: origin of the Abhidhamma and its canonical treatises; (2) Abhidhamma analysis of mind into consciousness (citta) and mental factors (cetasika): history of the notion of momentariness in Therav?da, the static moment of consciousness, some mental factors, such as vitakka, vic?ra, the three virati-s, iss?, macchariya, karu??, and mudit?; (3) cognitive process (cittav?thi): history of the theory of life-continuum (bhava?ga), five-door cognitive process, mind-door cognitive process, different stages of the cognitive processes; (4) analysis of matter (r?pa): number of material dhamma-s, life-span of matter, distribution of primary elements in the physical sense-organs, physical objects and their impingement on the sense-organs, the two faculties of gender, and middha in relation to matter.
Divergences on the above teachings have, in fact, existed among the Sri Lankan Therav?dins since the S?ha?a-a??hakath? period. Proponents and opponents of these divergences followed either the Mah?vih?ra or the Abhayagiri. Some of the exegetes of these two fraternities sometimes agreed, and sometimes disagreed. Both parties sought to establish the authenticity of their interpretations on the basis of different authorities, namely, sutta (original discourse), sutt?nuloma (conformity to sutta), ?cariyav?da (teachers’ view), and attano mati (one’s own personal opinion). Influence of non-Therav?da doctrinal interpretations can be discerned in some divergences. Proponents and opponents of these divergences dealt seriously with them. It is not correct to say that Therav?da doctrines of momentariness, life-continuum, and the cognitive process were created by Buddhaghosa, or that they were introduced by him to Sri Lankan Therav?da. They were a part of the Mah?vih?ra exegesis that existed prior to his arrival in Sri Lanka. / published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy
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Doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra : with special reference to the Śrāvakabhūmiḥ of the Yogācārabhūmi-śāstraCheung, Tsui-lan, Liza, 張翠蘭 January 2013 (has links)
This study examines the Śrāvakabhūmih of the Yogācārabhūmi-śāstra with the aim of identifying the doctrines of spiritual praxis from Abhidharma to Mahāyāna Yogācāra. The hypothesis posited is that the spiritual praxis of the Mahāyāna Yogācāra is modified from the practice of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices were closely related to the Abhidharma.
Two questions have been set for this investigation; the first question being: Is the spiritual praxis of the Śrāvakayāna yogācāra-s actually related to the Abhidharma tradition, and if so how? The second question is: How much influence did the practice of the Śrāvakayāna yogācāra-s have on the evolution of the spiritual praxis of the Mahāyāna Yogācāra and what new developments, if any, were there? Together, the answers to these two questions will reveal how far the hypothesis set for this study is justified.
This research starts with accumulation of knowledge around the identity of the yogācāra-s as meditation practitioners in early Buddhism, the different phases of the Mahāyāna Yogācāra school, the structure and contents of the Śrāvakabhūmih and the current reports on the relationship between the practice of the Śrāvakayāna yogācāra-s and the Mahāyāna Yogācāra.
In order to bring out the profound practice of the Śrāvakabhūmih, an English translation of the important teachings in the Yogasthāna III of the Śrāvakabhūmih has been attempted.
A key section of this research is the analysis and discussion of the findings with appropriate passages from two major groups of texts: (a) the Abhidharma texts and (b) the Mahāyāna Yogācāra texts. These texts include: (a) the Abhidharmasangītiparyāya-pāda-śāstra ( 阿毘達磨異門足論), the Abhidharma-dharmaskandha-pāda-śāstra (阿毘達磨法藴足論), and the *Abhidharma-mahāvibhā āśāstra ( 阿毘達磨大毘婆沙論); (b) the Samāhitābhūmi_ ( 三摩呬多地), Cintāmayībhūmih ( 思所成地), Bodhisattvabhūmih ( 菩薩地) and the Viniścayasamgrahanī ( 攝決擇分) of the Yogācārabhūmi-śāstra, the Sandhinirmocana-sūtra (解深密經), liu men jiao shou xi ding lun (六門教授習定論) and the Abhidharmasamuccaya-bhā yam-śāstra (大乘阿毘達磨雜集論).
The findings of this preliminary study show that the practices of the Śrāvakayāna yogācāra-s are indeed systematic re-organizations of Abhidharma materials with elaborated details and the Mahāyāna Yogācāra did establish their spiritual praxis on the foundation of these practices of the early meditation practitioners modified with new theories and explanations.
Thus, it can be concluded that the spiritual praxis of the Mahāyāna Yogācāra was indeed modified from the practices of the Śrāvakayāna yogācāra-s, the early meditation practitioners whose practices are closely related to the Abhidharma. / published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy
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論竺道生從毘曇到般若的轉向 / The conversion from Abhidharma to Prajñā on Zhu Tao-sheng謝獻誼, Xie, Xian Yi Unknown Date (has links)
本論文主要探究竺道生思想中毘曇學闕如的現象問題，尤其側重於竺道生曾經積久學習毘曇之學，卻為何在其後來的論著當中難以尋見此般毘曇學的影響及痕跡。本論文的處理方式主要採取思想比較的進路，即透過選取毘曇學和竺道生思想中具代表性之論點，再運用分析、比較之方法，逐步釐清毘曇學在竺道生思想中所佔有的份量，以及竺道生對待毘曇學的立場、觀感等；透過補白竺道生思想中關於毘曇學的容受問題，將對於竺道生思想有著更為整全、確當的認識。同時，在回歸中國佛學發展的脈絡底下，亦能對於早期中國佛教毘曇和般若、甚至擴及大、小乘間的交涉過程、細節及其相關問題等，提供一個合理的觀察與說解。
在實際論述方面，第二章隸屬本論文的研究基礎。此部份包含探討中國早期毘曇文獻的翻譯與傳播、容受狀況，其用意在於呈顯、了解竺道生以前中國毘曇學的發展情形。其次，針對史傳等載錄竺道生生平遊學事跡與毘曇學接觸的史實進行考訂，其中包含竺道生接觸毘曇學的年份、地點、授予毘曇學的對象等各種細節。最後，具體論證竺道生所接觸到的毘曇學理論為何，用以釐清竺道生在各種部派毘曇學系統中的接受對象，始能明確地與後文論述般若學與毘曇學交涉的部分有所接應。
第三章以降，主要以思想、理論比較的方式進行。該章首先針對竺道生所接觸的毘曇學理論進行析論，主要集中在毘曇學對於「法體恆存」和「三世實有」理論的探討，其間包含毘曇學如何定義「法體」的內涵，以及由此導出「法體實有」的理路。其次，針對竺道生思想中位居核心地位的「理」概念進行考論，嘗試分析竺道生「理」概念的內涵，包含其中的觀念架構和理路推演，以及「理」概念的形成背景和基礎成分等，同時亦就竺道生言論中與「理」概念相關的其他理論內容，像是法身、悟理等概念進行延伸性的說明，以求能完整掌握道生「理」概念的特殊意義。第三部分則具體比較毘曇學「法體恆存」理論與竺道生「理」之概念在學說理論上的異同，並嘗試釐清二者間是否具有可架接或可融通之處，其間的轉圜點為何，轉出後的「理」概念是否有超越或不同於「法體實有」理論的部分，同時也觀察在道生身上當毘曇學遇到般若學時，他是否全盤的接受般若並放棄毘曇等關鍵問題。
接續的第四章主要進行關於修道理論的考察。由於上一章次已然確立對於法體內容的界定，而法體內涵的提出，最終仍回歸、落實於修行者的體證，故順此理路而進行修道論的比較。首先，將析論毘曇學中的修道理論，主要側重討論毘曇學中有關「漸修」與「頓斷」的關係，其中包含毘曇學對於修行次第、所斷煩惱、斷煩惱之智慧以及最終獲證果位等細節的分析。其次，論究竺道生思想中另一有關修道的核心議題──「頓悟」說，嘗試解讀竺道生「頓悟」說的內容，例如「頓」的意義指向、「悟」與「理」的關係、如何界定「頓悟」的標準、「頓悟」是否與「漸修」形成背反、相違等，同時亦針對與「頓悟」說相關的修行觀點，像是道生所認為障礙修行的主要煩惱為何、斷除煩惱所具備的智慧為何，以及其他有關修行過程的重要原則等，均在第二部分進行考論，以求能整全地發見竺道生對於修道理論的觀點。最後，專就毘曇學「漸修頓斷」理論與竺道生「頓悟」說的內容進行比對，討論其間是否有類同或相異之處，又該如何看待這些異同的部分。
第五章在比較、討論完法體與修道的理論後，由於凡夫修行至最終獲得成佛果位，並非一蹴可成，因此在不斷向上、向善的還滅過程中，便涉及界定善惡業報的發生及其可能造成的影響等，故須辨析業報論的層面。而由業報論衍生之問題係為「誰」來受報，故延伸之討論便觸及對眾生主體性解釋的意見差別。在實際論述上，本章仍先考察毘曇學對於業報理論的看法，箇中包含諸如「業」、「報」、「果」等個別概念定義及其種類區分，並且關注毘曇學談論業報的核心訴求為何。接著，則將集中於「業力相續」的討論；這涉及毘曇學認為業力如何延續的問題，並且擴及對眾生主體性的看法，同時亦將循此論究毘曇學在「無我」原則的堅持下如何維繫業感緣起的生發。此外，本章亦將擴及《三法度論》和犢子部立「不可說我」的內容，此係因道生很可能曾從僧伽提婆接觸到此種對眾生主體性問題的特殊意見。第二部分將考論竺道生的「善不受報」說；表面上「善不受報」似乎違逆於毘曇學承許業報存在的概念，但其實竺道生並非否認行善造惡等果報的因果鏈結關係，而是另有他所欲強調的、關於業報的看法，此係為本章次亟欲釐清的重點，故第二部分將以「善不受報」為主題線索，同時討論竺道生有關業報說的其他觀點，例如眾生未成佛前的行善造惡問題。第三部分，則比較毘曇學與竺道生對因果業報的看法、界說等，同時亦涉及二者對眾生主體性問題的立場；而究竟兩造理論間是否具有共通或迥異之處，又該如何解釋、看待道生對於業報的立場。
而經以上進程設定及考察後發現，竺道生係以般若學理為其思想基底，復在此上融會、貫通各類大乘經典，並且在會通各種大乘思想的過程中，亦對毘曇之學做出裁定與選擇。換句話說，竺道生思想中般若與毘曇之交涉現象，其實衍生的是他如何面對和處理大、小乘間教理取捨、定位等相關問題。而以道生為例，般若所反映的大乘空義思潮與毘曇所代表的部派佛學系統，對道生而言，最終他是擇選以般若等大乘經典為其思想歸向，也因此在他自覺地檢討、修正毘曇學問題時，遂體現出其思想形成毘曇學空白、闕如之現象。但另一方面，當談說竺道生思想以般若學為顯著特色、而以佛性義為最終歸向的同時，其間不可忽略者係是做為基層的毘曇學；正因為具備深厚、踏實的阿毗達摩基礎，道生才能在其上快速融會般若空理，然後串聯於佛性教說，並以之做為思想定位的終點，甚至可說正是因為道生具有深厚且由「部派阿毗達摩→般若經→法華經→涅槃經」的循序基底，所以才能在其上開結出以涅槃佛性為代表的思想取向，而這一切的根源自不脫離於毘曇之學。
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Action in Chronic Fatigue Syndrome: an Enactive Psycho-phenomenological and Semiotic Analysis of Thirty New Zealand Women's Experiences of Suffering and RecoveryHart, M J Alexandra January 2010 (has links)
This research into Chronic Fatigue Syndrome (CFS) presents the results of 60 first-person psycho-phenomenological interviews with 30 New Zealand women. The participants were recruited from the Canterbury and Wellington regions, 10 had recovered. Taking a non-dual, non-reductive embodied approach, the phenomenological data was analysed semiotically, using a graph-theoretical cluster analysis to elucidate the large number of resulting categories, and interpreted through the enactive approach to cognitive science.
The initial result of the analysis is a comprehensive exploration of the experience of CFS which develops subject-specific categories of experience and explores the relation of the illness to universal categories of experience, including self, ‘energy’, action, and being-able-to-do.
Transformations of the self surrounding being-able-to-do and not-being-able-to-do were shown to elucidate the illness process.
It is proposed that the concept ‘energy’ in the participants’ discourse is equivalent to the Mahayana Buddhist concept of ‘contact’. This characterises CFS as a breakdown of contact. Narrative content from the recovered interviewees reflects a reestablishment of contact.
The hypothesis that CFS is a disorder of action is investigated in detail.
A general model for the phenomenology and functional architecture of action is proposed. This model is a recursive loop involving felt meaning, contact, action, and perception and appears to be phenomenologically supported.
It is proposed that the CFS illness process is a dynamical decompensation of the subject’s action loop caused by a breakdown in the process of contact.
On this basis, a new interpretation of neurological findings in relation to CFS becomes possible. A neurological phenomenon that correlates with the illness and involves a brain region that has a similar structure to the action model’s recursive loop is identified in previous research results and compared with the action model and the results of this research. This correspondence may identify the brain regions involved in the illness process, which may provide an objective diagnostic test for the condition and approaches to treatment.
The implications of this model for cognitive science and CFS should be investigated through neurophenomenological research since the model stands to shed considerable light on the nature of consciousness, contact and agency.
Phenomenologically based treatments are proposed, along with suggestions for future research on CFS. The research may clarify the diagnostic criteria for CFS and guide management and treatment programmes, particularly multidimensional and interdisciplinary approaches.
Category theory is proposed as a foundation for a mathematisation of phenomenology.
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