Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-04T17:45:55Z No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:46:35Z (GMT) No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) / Made available in DSpace on 2016-04-24T03:46:35Z (GMT). No. of bitstreams: 1 matheuslandaudecarvalho.pdf: 1505552 bytes, checksum: e6eba60dd8ebb84885929c4e6229a2bc (MD5) Previous issue date: 2013-06-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / É objetivo desta Dissertação investigar os princípios que regem o sistema varṇa-āśrama da tradição hindu, tal como presente na obra Leis de Manu (Mānava-Dharmaśāstra). O sistema varṇa-āśrama combina de forma orgânica os ideais de estratificação sócio-ocupacional (varṇa) e de etapa de vida (āśrama). A qualificação e a descrição desses ideais envolvem argumentos de caráter mítico-religioso e de caráter racional-sociológico. Em outras palavras, pretende-se esmiuçar, a partir da referida obra, explicações racionais que estabeleçam exigências para a funcionalidade da sociedade segundo fins práticos necessários à manutenção da mesma, e, por outro lado, explicações meta-racionais, imbuídas de uma fundamentação religiosa, cujas ações seriam orientadas para fins transcendentais segundo a prescrição de injunções rituais e/ou a busca por bens espirituais, valendo-se de ambos os tipos de explicação enquanto categorias modernas de entendimento e compreensão do sistema varṇa-āśrama, numa abordagem externa ao contexto de surgimento das Leis de Manu (Mānava- Dharmaśāstra). Além disso, a Dissertação reflete também o esforço inédito de compreensão direta do texto original em sânscrito a partir do referencial linguístico-cultural da língua portuguesa. / The aim of this Dissertation is the investigation of the principles which govern the varṇaāśrama system of Hindu tradition as it is present in the Laws of Manu (Mānava- Dharmaśāstra). The varṇa-āśrama system arranges organically the ideals of sociooccupational stratification (varṇa) and stages of life (āśrama). The qualification and description of these ideals involve mythical-religious and rational-sociological arguments. In other words, it is intended here some enquiry into the aforesaid source looking for rational explanations which establish some exigencies for the society’s functionality according to practical purposes necessary to its maintenance, and, on the other hand, for meta-rational explanations, religiously grounded and whose actions would be orientated towards transcendental purposes according to prescribed ritual injunctions and/or the search for spiritual goods, drawing upon both types of explanation as modern categories of understanding and comprehension towards varṇa-āśrama system, in an outside approach to the context of the Laws of Manu’s (Mānava-Dharmaśāstra) emergence. Furthermore, the Dissertation also reflects a brand new effort of direct comprehension of the original Sanskrit text from the point of the cultural-linguistic reference of Portuguese language.

Thesis (Ph. D.)--Vrije Universiteit te Amsterdam, 1993. / Translated from Dutch. Includes summaries in Dutch and Indonesian. Includes bibliographical references (p. 359-374) and index.

《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.

L’écriture littéraire de Kerouac est la manifestation de sa quête spirituelle sous la forme du chemin de l’écrit. Ce n’est pas exactement la route de l’écriture de On the Road, qui s’élance vers l’horizon comme l’autoroute américaine, lorsque l’on déroule le manuscrit sur le sol ou l’on lit les lignes de gauche à droite. Il s’agit plutôt de la manière par laquelle l’écrit forme un chemin pour que cette quête spirituelle s’oriente à travers l’œuvre, à travers la création de l’œuvre. À mi-chemin entre le français et l’anglais, écrivain beat visionnaire, Jack Kerouac explore toutes les formes d’écriture, de la prose à la forme la plus brève d’écrit littéraire, le haïku, afin de répéter et répéter des exercices littéraires de l’esprit qui lui permettront d’orienter sa quête spirituelle et de la traduire en mots. Plusieurs textes font office d’exercices d’écriture sur le parcours du corpus des écrits kerouaciens, mais c’est dans Some of the Dharma qu’on retrouve l’exemple le plus percutant des sentiers littéraires à travers lesquels s’est engouffrée sa quête spirituelle. Cette thèse examine la notion de chemin et les articulations de la quête spirituelle à travers quatre chapitres. Les deux premiers chapitres traitent respectivement des textes en français publiés en 2016 sous le titre La vie est d’hommage et du problème de la spontanéité sous l’angle du spirituel. Ils préparent ainsi la réflexion du troisième chapitre où il s’agit de comprendre comment Some of the Dharma peut être conçu comme le grand carnet laïque des chemins spirituels de Kerouac. Enfin, le quatrième chapitre expose la signification de l’imbrication de la prose et de la brièveté littéraire (notamment les haïkus et les koans), appuyée sur la conception d’un présent à la fois impermanent et éternel. Cet ensemble de réflexions mène à s’interroger sur le sens spirituel de la voie littéraire dans un monde sécularisé. Les défaites spirituelles de Kerouac sont aussi nombreuses et lui ont permis de s’orienter, n’ayant pas d’autres guides spirituels que sa propre écriture et ses lectures. L’écriture littéraire est avant tout chemin et la traversée de ce chemin mène là où nous sommes toujours. Kerouac en donne un exemple saisissant que cette thèse explicite par ses propres chemins de l’écrit. / Kerouac's literary writing is the manifestation of his spiritual quest formed by the path taken by the written word. This is not exactly the road of writing in On the Road, which rushes towards the horizon like the American highway, when you unroll the manuscript on the ground or you read the lines from left to right. Rather, it is the way in which the writing forms a path for this spiritual quest to find its way through the work, through the creation of the work. Halfway between French and English, the visionary beat writer Jack Kerouac explores all forms of writing, from prose to the briefest form of literary writing, the haiku, in order to repeat and rehearse literary exercises of the mind that will allow him to orient his spiritual quest and translate it into words. Several texts serve as writing exercises on the journey through the corpus of Kerouacian writings, but it is in Some of the Dharma that we find the most striking example of the literary paths through which his spiritual quest was launched. This thesis examines the notion of the way and the articulations of the spiritual quest through four chapters. The first two chapters discuss respectively the French texts published in 2016 under the title La vie est d'hommage and the problem of spontaneity from a spiritual perspective. They prepare the reflection developed in the third chapter, where the aim is to understand how Some of the Dharma can be conceived as the great lay notebook of Kerouac’s spiritual paths. Finally, the fourth chapter explains the meaning of the interweaving of prose and literary brevity (notably haikus and koans), based on the conception of a present that is both impermanent and eternal. These reflections lead us to question the spiritual meaning of the literary path in a secularized world. Kerouac’s spiritual defeats are numerous and have allowed him to find his way, having no other spiritual guides than his own writing and reading. Literary writing is above all a way and crossing this path leads to where we are, always. Kerouac gives a striking example of this, which this thesis makes explicit through its own writing paths.

The research and creative portions of this thesis develop from the various responses individuals experience in the wake of a loss. The research into the evolution of faith in author Jack Kerouac's 'Duluoz Legend' and the central storyline of the novel 'Mayor of Hollywood' spring from the same well: the crossroads between death and faith. The research piece concerns itself with Kerouac's exploration of the spiritual interior in the wake of the death of his protagonist's older brother, developing a personal faith that blends Buddhism and Catholicism unfettered by formal religious practice, mirroring instead an older path of Catholic mysticism. Mayor of Hollywood explores the opposite side of the religious coin: the protagonist, Lucy Cassidy, has little compelling interest in her own spiritual existence but must address the practicalities of her partner's formal practice of Catholicism, including dietary restrictions, regular worship, moral strictures, and the religious formalization of the guilt process. At the same time, Lucy and Mark must resolve several deaths that have occurred, substituting the secular path of crime detection for the more spiritual quest to reunite with God. Linked by the shared topic of death, the two halves of the thesis address faith as a whole, exploring the interior and exterior spiritual life.

本論文研究材料為佛教經典中與文殊菩薩相關論述的典籍，研究之主題為不二中道之義理思想，並就生命境界的提升與轉化為焦點，呈顯不二中道思想對生命問題的實踐。 佛教經典中與文殊菩薩有關的經典數量非常多，為了對文殊法門能整體地掌握，因此首先將大乘佛典中文殊菩薩的相關典籍及其同本異譯作全盤地整理，並且從中探究文殊菩薩在佛教經典中所扮演的角色。 文殊菩薩在大乘經典中出現得很早，他所顯現的身分也很特殊，一方面他是十地菩薩，另一方面他因為智慧第一而堪為諸佛之引導者，是過去、現在、未來諸佛之「佛母」，然而文殊菩薩又以「童真菩薩」的樣貌實踐菩薩道。另外，他也是菩提道上淳熟的修行者，能入聖道，能入出菩薩「正性離生」，並且已經決定不退墮。在禪定方面，他已久修三昧，是甚深三昧的實證者。再者，文殊菩薩身具超越二元對立的圓滿智慧，能「達無礙智慧彼岸」，具有「超越智慧的完成」，也是智與行融合的實踐者。 「文殊法門」的內容是以空義為基礎，以不二中道思想為主軸，意指為不落入於任何的極端，捨離二邊，又不執著於二邊，是一種不偏於任何一方的觀點或方法。「不二」是依於法性平等的原則而突破認知所形成的框架，進而讓每個生命體放捨因對立所造成分離、孤立、二元的主觀評價，以中道的角度面對各種問題，避免讓個體生命落入一般認知的苦樂、迷悟、生死、聖凡等二元對立中，超越「分別」所造成的侷限，並且朝向更廣闊的生命視野。 本文並藉由經典中的例示闡述不二法門的實踐面向，說明超越二元對立的中道思想可以在面對人、事、物時，提供另一種適切的行為態度，避免陷入極端的對立狀態。不二法門對於生命困頓的問題正好能提供更開闊的思維角度，因此阿闍世王有機會可以跳脫罪惡感的枷鎖；娼妓金色女能轉化生命中受到貪欲煩惱所困擾的瓶頸；惡魔波旬也有可能得以超越心靈「束縛」與「解脫」的兩邊。 文殊類經典中所提出的例示，正顯示著不二法門對各種不同社會階層的生命關懷，是具有普遍性及平等性。這種關懷表面上看來是針對經典中的人物，然而事實上這正是經典向讀經者傳達著對生命體的關懷，期望所有的生命個體面對生命困頓的境界時，能在有限與無限的掙扎中超脫，使生命的寬廣度更向上開拓。 / This thesis utilizes and explores the Mañjuśrī scriptures, which discuss the doctrine of “non-duality”, and which are associated with the concept of the “Middle Way”. It is the purpose of this thesis to explore “the dharma-door of non-duality” (advaya-dharma- paryāya / mukha). The method adopted by Mañjuśrī, especially so, the focus on the study of sentient beings practicing “non-duality” to overcome the difficulties in life, is central to this study. To fully comprehend the Mahāyāna scriptures which expound on the subject of Mañjuśrī, this thesis studies and compares many textual sources, including the sutra itself, which has been translated by different translators spanning many different periods of history. In the Mahāyāna scriptures, Mañjuśrī appears very early, and plays an important role in inspiring aspirant Buddhas and Bodhisattvas in cultivating the “Bodhi-Mind”. On one hand, Mañjuśrī plays the role of a Bodhisattva, and on the other hand, he is the supervisor of all Buddhas in the past, the present, and the future. As the embodiment of the perfection of wisdom, Mañjuśrī, out of great compassion, devotes himself to support and assist all sentient beings in overcoming obstacles, and does this systematically by preaching the doctrine of non-duality. The dharma-door of Mañjuśrī, non-duality, is a method of attaining the Middle Way, based on emptiness (wunyata). The Mañjuśrī scriptures elucidate the concept of the “Middle Way” by means of transforming erroneous dichotomous cognition into the cognitive state of non-duality. To illustrate the theme of practicing non-duality, I will give three concrete illustrations of how king Ajatawatru applied non-duality to solving the paradoxes of guilt and guiltlessness. For example, how did a prostitute make use of non-duality to transcend the conflicting natures of greed and purity, and how did the demon utilize the actuality of the “Middle Way” to overcome the contradiction between mental restraint and unrestrained conceptualization? In brief, this study examines the main idea of the Mañjuśrī scriptures depicting non-duality, which can help sentient beings free themselves from dilemma. In other words, the Mañjuśrī scriptures take non-duality as a guideline to concern all kind of living beings in different social conditions.