Thesis (Ph.D.)--York University, 2009. Graduate Programme in Music. / Typescript. Includes bibliographical references (leaves 476-495). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR51692

Thesis (Ph. D.)--University of California, Los Angeles, 1988. / Vita. Includes bibliographical references (leaves 329-350).

Thesis (Ph. D.)--Ohio State University, 1986. / Includes vita. Includes bibliographical references (v. 2, leaves 326-333). Available online via OhioLINK's ETD Center.

Thesis (M.A.)--Zhongguo wen hua xue yuan. / Reproduced from ms. copy. Includes music. Includes bibliographical references (leaves 99-101).

Thesis (Ph. D.)--UCLA, 2008. / Vita. Includes bibliographical references (leaves 413-423).

Thesis (Ph. D.)--Ohio State University, 2003. / Document formatted into pages; contains xxiii, 871 p. Includes bibliographical references (p. 538-581). Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2006 June 17.

Thesis (Ph. D.)--Ohio State University, 1986. / Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1972. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliography.

This thesis presents the translation and study of the twelfth section of Bio gsal grub mtha', an early fourteenth century Tibetan text composed by the bKa' gdams pa scholar, dBus pa bio gsal. Bio gsal grub mtha' as a whole represents a distinct sort of scholarly literature known as Grub mtha' that finds its roots in Indian siddhānta literature. Tibetan Grub mtha' texts set forth, as the name in translation reveals, the "established tenets" of various Indian, Tibetan, and occasionally Chinese philosophical schools. The section of Bio gsal grub mtha' translated here presents the tenets of the Mādhyamika school of Tibetan Buddhism in general, and their fourteenth century bKa' gdams pa manifestation in particular. The central tenet of Mādhyarnika philosophy is that all phenomena are empty of self-nature. Even that which is discovered to be the ultimate emptiness (stong pa nyid, śunyatā) - is also said to be devoid of any real self-nature. All phenomena are dependent-arisings, lacking reality, existing like dreams and magical illusions. These assertions are discussed in detail in the translation and in the second part of the introduction. Of special interest to scholars of both Indian and Tibetan Buddhism, however, is dBus pa bio gsal's classification of the Mādhyamika subschools. The early Tibetan Buddhist scholars took upon themselves the task of categorizing and inventing names for the various Mādhyamika "schools", and dBus pa bio gsal's classification represents the development of such thought to the fourteenth century. The introduction elucidates both dBus pa bio gsal's divisions of the Mādhyamika sub-schools and elaborates on earlier and later classifications set forth by Tibetan scholars. The investigation provides insight into both the tenets of the Mādhyamika school and the attempts of the Tibetans to arrange the previously unclassified Mādhyamika subschools in a manner that would render them more logical and accessible to themselves and to future generations of scholars. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Accompanied by original Tibetan text / Graduate

Buddhist monastic institutions have endured for centuries, supported by donations from the lay community. This economic system has been driven by the religious concept of merit, a concept which is regarded as producing adverse economic effects for nuns. However, scholars have begun to identify the absence of belief in merit in Buddhist organisations operating outside Asia and to consider the implications of this post-merit Buddhism for the funding of monastic institutions. The purpose of this paper is to consider the position of nuns in a Buddhist economy that operates without reference to merit and to demonstrate that the economic effects of gender in this model of the Buddhist economy are not a given, but the product of a negotiated attribution of value involving both the lay and monastic community.