Although Buddhism denies the existence of a permanent individual entity, the tradition nevertheless makes frequent use of the "aggregate" scheme when asked to explain the elements at work in the individual. Through a detailed analysis of each of these five aggregates (pancakkhandha). I first intend to establish how the Theravada tradition views their interaction, with each other and with the external world. Secondly, I will attempt to offer strong evidence that the traditional order systematically used for the enumeration of the five aggregates is significant. This will be evidenced by establishing a correlation between the five aggregates and the eight middle links of the theory of dependent origination (paticcasamuppada). The results of my research will not only explain the psychosomatic workings of the individual--as viewed by the Theravada tradition--, but will clarify the mental process which, according to the Pali suttas, constitutes the grounds of transmigration.

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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

Les statues en ronde-bosse du Buddha khmer, exécutées entre le XIIIe et le XVIe siècle, expriment des pratiques religieuses bien spécifiques, sont marquées du sceau de la tradition angkorienne et révèlent la sensibilité des échanges artistiques avec les pays voisins. Elles sont ainsi le reflet des diverses élaborations et des différents rôles qu’elles ont joué. Un corpus raisonné de deux cent trente-huit statues du Buddha travaillées dans la pierre, le bois et le bronze, issues de plusieurs collections muséales, de collections privées ou de découvertes restées in situ, aide à retracer l’évolution de la production artistique dans le royaume khmer durant cette période. Les principaux résultats de ce travail apportent de nouvelles explications autour de l’idée d’une prise et occupation d’Angkor par Ayutthaya et d’un déplacement du centre politique de la région d’Angkor vers la région des Quatre Bras. / Images of Khmer Buddha executed between the 13th and c. 16th CE demonstrate specific religious practice, continuity of the Angkorian tradition, and artistic exchange with bordering countries. Together, they also reveal transformations in the form, definition and role of Buddhist sculpture in Cambodia. An annotated corpus of 238 Buddha images in stone, wood, and bronze from several museum and private collections, and in situ, assist in the reconstruction of changes to artistic production in the Khmer kingdom during this period. The principal results of this work provide new interpretations about the Ayutthyan invasion and occupation at Angkor, and resettlement of the Angkorian political centre in the Quatre Bras region.

published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

(in English) This paper is based on field-work performed in a Thai Buddhist Temple (Wat) in Prague in the year 2016. The aim is to describe and in describing analyze rituals organized in and through the temple from a materialist phenomenological point of view, as well as based on an ideal-type Theravāda cosmology. In drawing on post-colonial philosophy, part of the focus lies also on the process of becoming other. This is achieved in situating practice and mimesis (based on the anthropologist Michael Taussig's theory) at the center of methodological inquiry. Each chapter is based on different expected and unexpected encounters at the Wat, and offers a possible solution to the issues that these encounters raised.