published_or_final_version / Comparative Asian Studies / Master / Master of Arts

This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought. / This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.

Thesis (Ph.D.)--Hong Kong University of Science and Technology, 2005. / Includes bibliographical references (leaves 256-278). Also available in electronic version.

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published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

呂子德. / 據稿本複印 / 論文(博士)--香港中文大學硏究院哲學學部,1992. / 附參考文獻 / Lü Zide. / Chapter 第一章： --- 引論 --- p.1-17 / Chapter 一. --- 本論文討論課题之定位 --- p.1 / Chapter A --- 語言與語言哲學 --- p.1 / Chapter B --- 佛教的語言觀 --- p.2 / Chapter C --- 禪宗的「不立文字」 --- p.7 / Chapter 二. --- 本文進路 --- p.12 / Chapter A --- 哲學而非歷史考察的進路 --- p.1 2 / Chapter B --- 西方語言哲學的進路 --- p.14 / Chapter 三. --- 本文限制 --- p.15 / Chapter 第二章： --- 禪宗定位 --- p.18-55 / Chapter 一. --- 教外别傅與不立文字 ---禪宗教學方法之特色 --- p.18 / Chapter 二 . --- 見性成佛 ---禪宗方法論之預設 --- p.28 / Chapter A --- 「孤明先發」的道生 --- p.30 / Chapter B --- 禪宗初祖達摩 --- p.38 / Chapter C --- 惠能的轉捩 --- p.40 / Chapter D --- 惠能的頓與修 --- p.47 / Chapter E --- 惠能後的傳承 --- p.52 / Chapter 第三章： --- 語言、實踐與眞實 --- p.56-85 / Chapter 一. --- 語言的性格 --- p.56 / Chapter A --- 語言的功能：溝通 --- p.56 / Chapter B --- 語言的區分規則 --- p.63 / Chapter C --- 語言規則的多樣性 --- p.65 / Chapter D --- 小結 --- p.65 / Chapter 二 . --- 語言與真實 --- p.67 / Chapter A --- 語言規則、陳構方式與世間事物 --- p.67 / Chapter B --- 離言的真實 ---普特南（H.putnam)的「缸中之腦」 --- p.70 / Chapter 三. --- 語言與實踐 --- p.79 / Chapter A --- 言¨®Ơ不等如實踐 --- p.79 / Chapter B --- 語言與分别心（執) --- p.80 / Chapter C --- 禪不可¨®Ơ --- p.83 / Chapter 四. --- 小結 --- p.85 / Chapter 第四章： --- 禪宗語言觀的內部發展 ---從破語言到非分別說 --- p.86-106 / Chapter 一. --- 破語言 --- p.86 / Chapter A --- 以語言破語言 --- p.89 / Chapter B --- 以行動破語言 --- p.92 / Chapter 二. --- 非分別¨®Ơ --- p.96 / Chapter 第五章： --- 從禪師立場看語、默之定位 --- p.107-132 / Chapter 一. --- 破執所可能引起的毛病 --- p.107 / Chapter 二 . --- 破執障之消解 --禪師語默運用之初步定位 --- p.115 / Chapter 三. --- 教相與見性 ---禪師語、默運用之進一步定位 --- p.121 / Chapter A --- 教相之安立原則 --- p.121 / Chapter B --- 見性後語言的定位 --如如智如如鏡 --- p.125 / Chapter C --- 小結 --- p.131 / Chapter 第六章： --- 困局、流弊與出路 --- p.133-151 / Chapter 一. --- 禪宗的風格及困局 --- p.133 / Chapter A --- 接引對象與神秘化 --- p.1 33 / Chapter B --- 主觀真理與主觀獨断 --- p.13 6 / Chapter C --- 悟之判準與師承關係 --- p.139 / Chapter D --- 回歸日常與分野模糊化 --- p.141 / Chapter E --- 語言觀的動態發展與靜態了解 --- p.142 / Chapter 二 . --- 流弊與出路 --- p.144 / Chapter A --- 流弊 --- p.144 / Chapter B --- 出路 --- p.148

楊毅彬. / "2005年8月". / 論文([哲學]碩士)--香港中文大學, 2005. / 參考文獻(leaves 225-235). / "2005 nian 8 yue". / Abstracts in Chinese and English. / Yang Yibin. / Lun wen ([zhe xue] shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 225-235). / 緒論 --- p.1 / Chapter 第一章 --- 「瑜伽焰口施食」儀式的緣起與演變 / Chapter 第一節： --- 「瑜伽焰口施食」儀式的釋名 --- p.14 / Chapter 第二節： --- 「瑜伽焰口施食」儀式的緣起 --- p.18 / Chapter 第三節： --- 「瑜伽焰口施食」儀式儀軌本之版本 --- p.20 / Chapter 第四節： --- 「瑜伽焰口施食」儀式内容的歷史沿流、演變 --- p.24 / 小結 --- p.39 / Chapter 第二章 --- 「瑜伽焰口施食」儀式舉行的功能及人力空間的配置 / Chapter 第一節： --- 「瑜伽焰口施食」儀式的功能 --- p.41 / Chapter 第二節： --- 「瑜伽焰口施食」儀式的時間、空間佈置 --- p.53 / Chapter 第三節： --- 「瑜伽焰口施食」儀式的法物 --- p.57 / Chapter 第四節： --- 「瑜伽焰口施食」儀式的參與者 --- p.61 / 小結 --- p.74 / 《瑜伽焰口施食》儀式的壇場佈置圖 --- p.75 / Chapter 第三章 --- 「瑜伽焰口施食」儀式的結構内容 / Chapter 第一節： --- 「啟壇」 --- p.76 / Chapter 第二節： --- 「敬供」 --- p.78 / Chapter 第三節： --- 「悲施」 --- p.131 / Chapter 第四節： --- 「結壇送聖」 --- p.165 / 小结 --- p.167 / Chapter 第四章 --- 探討「瑜伽焰口施食」儀式背後的鬼神世界 / Chapter 第一節： --- 「瑜伽焰口施食」儀式中的餓鬼世界 --- p.168 / Chapter 第二節： --- 「瑜伽焰口施食」儀式宗教世界的擴展一六道群靈 --- p.189 / Chapter 第三節： --- 「瑜伽焰口施食」儀式中人、上界神、下界亡魂之關係 --- p.196 / Chapter 第四節： --- 「瑜伽焰口施食」儀式中祖先世界及儀式的「地方化」 --- p.203 / 小结 --- p.209 / 總結 --- p.211 / 附錄一 --- p.216 / 附錄二 --- p.221 / 參考書目 --- p.225

陳堯鈞. / "2005年6月". / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 242-247). / "2005 nian 6 yue". / Abstracts in Chinese and English. / Chen Yaojun. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 242-247). / 目 錄 --- p.1-3 / Chapter 第一章： --- 緒論 --- p.4-23 / Chapter 第一節： --- 相關研究的回顧及總結 / Chapter 第二節： --- 研究目的、方法及成果 / Chapter 第三節： --- 水陸法會之釋名及緣起 / Chapter 第四節： --- 水陸儀文版本的研究 / Chapter 第二章： --- 明末袾宏重訂水陸儀及他之前的水陸會概況 --- p.24-65 / Chapter 第一節： --- 明末袾宏之前的水陸會概況 / Chapter 第二節： --- 晚明雲棲袾宏法師的生平 / Chapter 第二節： --- 袾宏在晚明佛教的地位 / Chapter 第三節： --- 袾宏出現的時代背景 / Chapter 第四節： --- 袾宏重訂水陸儀文的背景、基礎及理據 / Chapter 第三章： --- 水陸法會的教義基礎、流程、祭祀組織、壇場分佈及理論基礎 --- p.66-194 / Chapter 第一節： --- 水陸法會的教義基礎 / Chapter 第二節： --- 水陸法會流程 / Chapter 第三節： --- 水陸法會祭祀組織 / Chapter 第四節： --- 水陸法會内壇上堂每席的內容及壇場配置 / Chapter 第五節： --- 水陸法會内壇下堂每席的内容及壇場配置 / Chapter 第四章： --- 水陸法會外壇的儀式内容及宗教意義 --- p.195-216 / Chapter 第五章： --- 水陸法會內壇的儀式內容及宗教意義 --- p.217-229 / Chapter 第一節： --- 内壇的儀式内容及宗教意義 / Chapter 第二節： --- 一連串內壇儀式反映出水陸法會之永恆主題一普度六道受苦亡靈 / Chapter 第六章： --- 總結 --- p.230-241 / Chapter 第一節： --- 水陸法會的功能 / Chapter 第二節： --- 在整個水陸法會所建構出來的世界觀 / Chapter 第三節： --- 前瞻 / 參考書目 --- p.242-247 / 附錄一（袾宏大師年表） --- p.248-252

Thesis (Ph. D.)--University of Washington, 1983. / Vita. Bibliography: leaves 673-689.

The physical representation of the Buddha (Siddhartha Gautama) is characterized by some thirty-two uncommon attributes that are described in the Lalitavistara as the marks of a great man. The origin of these attributes, whether they are actual physical observations, of symbolic origin or a combination is unclear. In various art forms depicting the Buddha, he is usually shown with some but not all of these attributes. We have examined the origin of these physical attributes, by considering what is known of similarly described physical variations in humans (both congenital and acquired) and by examining the Sanskrit medical texts, such as the Sushruta-Samhita and the Charaka-Samhita, for descriptions of these and similar attributes. It is plausible that the observation of most of these thirty-two uncommon physical attributes might well have been accumulated over centuries as a result of contact by observers with various afflicted persons. It is kept in mind that the Buddha is described as physically well endowed and healthy, while the occurrence of the physical attributes themselves are sought in disorders. The concept of the physical marks of a great man, having been formulated in an earlier period, is applied to the image of the Buddha himself.