published_or_final_version / Chinese / Master / Master of Philosophy

 This study examines the early Praj??p?ramit? s?tras through the theory of “chiasmus”. Chiasmic methodology analyses a text into two parallel halves, identifying complementary “prologue” (A) and “conclusion” (A’), and highlighting the critical “central point” (X), with sub-themes paralleled in the two halves (A-B-C-D…X…D’-C’-B’-A’). Through chiasmus theory, many ancient texts formerly considered fragmentary and incoherent have been shown to be structurally sophisticated wholes. The modern text-critical approach has re-written the traditional account of the Praj??p?ramit? s?tras. Several scholars have proposed theories regarding a pre-textual “ur-s?tra”, though with little consensus on this. In general, most agree that after the formation of an “ur-s?tra” the main body of the text was then chaotically compiled from various fragmentary sub-texts, with the Sad?prarudita Avad?na finally appended at the end. The result is the presently extant smaller s?tra. This modern scholarship then claims gradual growth through expansion into the medium and larger s?tras. The modern academic “discourse on emptiness” portrays the Praj??p?ramit? as focusing on the doctrine of “emptiness” (??nyat?). This study challenges many of these claims. On analysis, primary and secondary chiasmi were identified in the first two chapters of the s?tra. Their scope is the authority of teaching and training in the Praj??p?ramit?, and maintenance of the lineage of the Buddhas. Their central climax is definitions of “bodhisattva”, “mah?sattva” and “mah?y?na”, in the rhetorical formula “XY is ~Y”. Clearly paralleled sub-themes include “sam?dhi”, “the illusory”, “M?ra” and “entrance into certitude”. A second chiasmus comprising the entire Avad?na at the end of the s?tra was also identified. The scope is Sad?prarudita’s quest for Praj??p?ramit?, “to see and hear the Tath?gatas”. The central climax is his seeing and hearing the “Tath?gata” as one who has realized “suchness” (tathat?) or “dependent origination” (prat?tyasa?utp?da), again expressed in the form “XY is ~Y”. Paralleled sub-themes include “sam?dhi”, “M?ra” and “giving”. These two chiasmi are similar in scope, centers which define key terms through the rhetorical formula “XY is ~Y”, and sub-themes. This suggests a larger chiasmus which spans the entire text, with these chiasmi as prologue and conclusion respectively. While not conclusive, there is evidence for a central climax centered at “suchness” (tathat?), attainment of which results in the bodhisattva’s status of irreversibility. This connects the prologue and concluding chiasmi, “bodhisattvas” to “Tath?gatas”, respectively. Numerous paralleled sub-themes are more or less salient. There are major implications from the discovery of chiasmus in the Praj??p?ramit?. Critically, it suggests that the s?tra was initially composed as a complete chiasmic whole, rather than from accumulated fragmentary parts. Hermeneutically, the core message may be understood more systematically than earlier methods. It proposes “suchness” (tathat?) as the central theme, rather than “emptiness” (??nyat?). It also rejects the genre designation of the Praj??p?ramit? as a “philosophical” rather than “religious” text. This study also offers direction for uncovering other cases of chiasmus in early Mah?y?na and Buddhist literature in general, with examples. If a range of chiasmi can be analyzed, a general theory of Buddhist chiasmus can be established for use as a standard Buddhological tool. / published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

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The present thesis contains a. partial critical edition; corresponding partial translation; and a discussion of the Catupithatantra (CP), a hitherto almost completely unstudied Buddhist scripture. The text was written most likely in the latter half of the 9th century in East India, it is one of the earliest samples of what later became known as the corpus of yoginitantras, and it was highly influential on the Indian subcontinent up to the 12th century. It teaches the cult of a group of goddesses headed by Jnanadakini, although the pantheon was later reshaped to include several minor deities and a. chief male god, Yogambara. The GP is written in the most idiosyncratic. register in the history of the Sanskrit language; parts of it arc virtually meaningless without the help of a commentary. I therefore edited the text along ,with the corresponding passages from the Nibandha, a commentary by a. tenth-century Eastern exegete, Bhavabhatta. The thesis consists of two volumes. The first volume consists of five chapters. After a short prologue in which I summarize my findings (1), I give an introductory study (2) in which I discuss my approach and methodology (2.1), the scanty previous scholarship on this text (2 .2), the title; structure, and taxonomical position of the scripture (2.3); thereafter I give a brief outline of contents and advance a hypothesis concerning the target audience (2.4): the next sect ion discusses the date of the text by listing its earliest attestations (2.5); in the penultimate sub-chapter I discuss the stylistic, iconographic, doctrinal/ritual; and linguistic peculiarities of the text (2 .6); the study concludes with a discussion of sites where the study of the text and worship of its pantheon arc attested (2.7). The third chapter is a survey of the literature of the CP (3). Since almost none of this material has been published, particular emphasis is given to the presentation of manuscripts. I have grouped the CP literature into scriptural works (3 .1), exegetical works (3.2), initiation manuals (3.3), and satellite texts (3 .4). After some concluding remarks (4) I give in the fifth chapter an annotated translation of about half of the CP. The chapters falling outside this selection arc presented in synopses. (5 .1-16) The appendix volume contains a critical edition of the chapters I have translated in chapter 5. For the edition 1 have used three palm-leaf and two paper manuscripts for the CP and three palm-leaf manuscripts for the commentary. With the exception of the best manuscript of the commentary, which comes from Vikramasila in Bihar; all codices were produced in Nepal. The appendix volume closes with a bibliography.

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The object of the thesis is to investigate the position of the Mahavagga in early Baddhism by a comparative study. The method of comparison is to consider (a) internal evidence in relation to its composition and to other parts of the Canon, and (b) external evidence in relation to identical products of the Mulasarvastivadins. Occasionally reference has been made to varieus literary works of a similar type. The whole work is divided into three main sections, viz., an Introduction; (2) a study of the Gilgit Manuscripts, and (3) the Conclusion. The introductory section deals with the ten chapters of the Mahavagga, their general character, contents, arrangement, respective importance and inter relation, and a short comment on the Gilgit Manuscripts. The second section is a comparative study of the ten vastus of the Gilgit Manuscripts which are the Sanskrit versions of the corresponding ten chapters of the Pali Mahavagga, and on which our main interest has been concentrated in the course of our investigation. The summary at the end of each vastu points out the most marked agreements and differences between the two versions. The final chapter of the thesis attempts to define the position of the Gilgit Manuscripts in the Vinaya tradition, as represented by the Pali as well as Buddhist Sanskrit and Chinese, and dwells upon its specific Avadana character, as contrasted with the simplicity of the Pali Mahavagga.

蕭世昌. / "2008年7月". / "2008 nian 7 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 176-181). / Abstracts in Chinese and English. / Xiao Shichang. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 佛典漢譯槪覽 --- p.11 / Chapter 第三章 --- 譯場緣起 --- p.26 / Chapter 第四章 --- 譯場槪況 --- p.41 / Chapter 第五章 --- 譯經流程 --- p.62 / Chapter 第六章 --- 譯經題材 --- p.91 / Chapter 第七章 --- 譯經方法 --- p.107 / Chapter 第八章 --- 羅什譯場與帝王參與 --- p.131 / Chapter 第九章 --- 結語 --- p.151 / 附錄：《維摩經》梵漢對照 --- p.164 / 書目 --- p.176

Buddhist translation has a long history and has become one of the most important translation activities in the new millennium. It plays an important role in popularizing the Buddhist doctrine and in facilitating the exchange of views on the Dharma between East and West. / But the sheer volume of texts to be translated and the complex nature of Buddhist translation bring challenges to translators. The use of electronic translation tools might provide a way out. To explore translation technology for the rendition of Buddhist texts and to evaluate its possible contributions, my research introduces six computational approaches to Buddhist translation. They highlight the significance of combining human intelligence and artificial intelligence in the process of translation. / I hope my research will help revolutionize Buddhist translation in the information age. It will also provide new insights into translation technology, Translation Studies, Buddhist studies, and translation activities in other domains. / The present research consists of 10 parts: Chapter 1 is the introduction, with the objectives and methodology explained. Chapter 2 (i) redefines Buddhist translation in a global context, and (ii) introduces the idea of translating Buddhist texts with technology. Chapters 3-8 explore the six approaches to bring technology and Buddhist translation together. Chapter 3 discusses the use of existing translation tools (e.g., translation engines and translation memory databases) and electronic resources (e.g., electronic Buddhist dictionaries). Chapter 4 presents a dialogue-based approach highlighting the interaction between human translators and virtual translation assistants. Chapter 5 examines a stepwise approach featuring human-aided natural language processing in a series of translation sub-tasks. Chapter 6 concerns itself with a hint-based approach involving computer-assisted human translation based on the automatic generation of translation tips and instant suggestions. Chapter 7 focuses on a collaborative approach to the open translation of Buddhist texts. Chapter 8 studies a new form of e-text that provides readers with new ways to interact with not only the target text but also other readers and translators. Chapter 9 examines possible ways to integrate the six approaches in different translation scenarios. Chapter 10 is the conclusion. / This study is a pioneer attempt to (i) explore computational approaches to the rendition of Buddhist texts and (ii) examine how these approaches might change the world of Buddhist translation in the digital era. / 蕭世昌. / Advisers: Sin Wai Chan; Yau Yuk Chong. / Source: Dissertation Abstracts International, Volume: 73-09(E), Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 306-318) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Xiao Shichang.

Why the Buddhist Pali Canon? Why the Brahmajala Sutta? Will this dissertation contribute anything new and valuable towards Orality-Literacy Studies? It was with much anxiety and apprehension as well as intimidation in remembering the words of Jousse (1990): "A man who writes a book deriving solely from other books contributes nothing new." ...... that the choice of this topic became finalised. The Brahmajala Sutta commences with the words: "Evam me sutam" (Thus I have heard) It is the written representation of an oral form that came into existence as the culmination of an established authentic oral tradition that had its origins in the 5th Century B.C. It became preserved in written form in the 1st Century B.C. with the purpose of canonizing the Discourses of Gotama Buddha. These were and still are oral elements transmitted orally and the written text abounds with such as mnemotechniques, repetitions, refrains, sound and rhythmic patterns, silences and pauses that are germane to the content and comprehension of the sutta (discourse). This text which has survived many centuries holds much fascination as it attaches a meditative dimensions to the Orality-Literacy continuum since the meditative repetition of its verses aims at the spiritual transformation and enhancement of the individual. Le Roux (1991: 48) asks, "Is it possible to rekindle a live relationship with this ancient text, which is now only available in printed form?" In answering her question she states, "It is possible when the present day reader realises that this sutta has a dynamic vitality of its own, that it is able to challenge, communicate and demand a response from the interpreter. Inevitably, the reader is drawn into an involvement with the message of the sutta which Ricoeur (1967:354) calls, "a passionate, though critical relation with the truth value of each symbol." When the two horizons meet, that of the present day reader and the ancient text itself, understanding becomes a reality. That is possible notwithstanding immense differences in time, language and religio-philosophical beliefs." This dissertation is not intended to be an exegetical analysis of the Brahmajala Sutta, for which, in any case, it affords neither scope nor range. What it seeks to do is to explore how the text came to be fixed in its present form, as well as to appreciate the processes that lie behind its formulation, and most important of all, to attempt to understand what intrinsic qualities it possesses that give it its "dynamic vitality." In the first three chapters, the text is placed against the historical, sociological and cultural contexts of the Buddhist Pali Canon. This information is essential as it provides the background necessary for the comprehension of important aspects of the sutta. Chapter Four locates the position of the Brahmajala Sutta within the giant corpus of material embraced by the Buddhist Pali Canon and Chapter Five presents the structural formulation of the text. In Chapters Six and Seven, the oral compositional process with its use of formulaic devices comes into focus within a semantic, morphological and phonological analysis. I emphasise that since I consider my knowledge of the Pali Canon to be relatively limited, I have had to rely on the works of the many eminent researchers whose names appear in the Bibliography, for the information contained in the first three chapters. / Thesis (M.A.)-University of Natal, Durban, 1992.