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

 One of the early texts translated from Sanskrit into ancient Chinese in around 411C.E. is called the Dharmatrāta-dhyāna-sūtra(T15, no.618) which was a detailed account of the meditational methods of Buddhasena and Dharmatrāta who were the two most renowned dhyāna teachers in Kaśmīra around 400C.E. They may be regarded as belonging to the tradition of the Sarvāstivāda Dārṣṭāntika masters who were characterized by their active interest in meditation and popular preaching in which theyexcelled in communicating through poems and allegories. The Dharmatrāta-dhyāna-sūtra exemplifies these features. It is preaching on meditation, written in verses and abounding in similes. Buddhabhadra (359-429), the translator, was also a prominent meditational instructor. This sūtra, despite its unprecedented impact on the development of dhyāna practice and the later proliferation of Ch’an Buddhism in China, has long been under-estimated. It has never been translated from ancient Chinese into modern English for the benefit of the English-speaking world. Hence, the purpose of my thesis is to address this issue, giving appropriate weight to this sūtra with annotation and a critical introduction to clarify the somewhat chaotic background surrounding the compilation of this sūtra. By doing so, I have made painstaking effort in establishing the unshakable claim that the sūtra is a Sarvāstivāda text (Part VII, Introduction). I also compare the methods of meditation expounded in this sūtra with those of the AKB, arriving at the conclusion that they are almost identical (Part XI, Introduction). In addition, the meditation system commonly shared by the Hīnayāna and the Mahāyāna is analysed with a view to demonstrating the fact that whilst the techniques are virtually the same, the interpretation, on the other hand, could be different. In the course of my research, I have also compiled a Chinese-Sanskrit-English glossary, juxtaposing the ancient Chinese terms with Sanskrit and modern English for the benefit of furture researchers. This sūtra essentially preserves the ancient Sarvāstivādin meditation teachniques. But it importantly incorporates Mahāyānistic-Tantric elements, such as the maṇḍala and visualization. This is another important aspect of my text discussed in the introduction of my thesis. As a result, it came to exert a great impact on the subsequent teaching and practice of Chinese Buddhism, particularly those of Buddhist meditation. / published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

Thesis (Ph. D.)--University of Wisconsin--Madison, 1976. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 306-309).

published_or_final_version / English Studies / Master / Master of Arts

published_or_final_version / abstract / Humanities / Master / Master of Philosophy

Thesis (Ph.D.)--Harvard University, 2002. / Advisers: Weiming Tu, Robert M. Gimello. Includes bibliographical references.

This inquiry started by examining my own and others experience of Zen, and comparing it with Self Organised Learning. The aim was to see what effect each system had on the lives of the participants. The thesis plots how I had a tacit reliance on myself as a measuring instrument, and how this became an integrating theme running through my 'finally chosen' methods. The methodological difficulties caused by the paradox of trying to understand Zen and also be scientific converged when I realised that I had treated myself as the central measuring instrument throughout the inquiry. It was this discovery which allowed the thesis to be treated as a koan from a Zen perspective and yet to be a contribution to academic knowledge. The thesis traces how personal authenticity became the defining characteristic informing all my methodology. This inquiry asks and answers the question can research be transpersonal? Initially the research started out looking at a transpersonal issue in the form of asking those who had regular interactions with a Zen master about their experience. This learning curve was contrasted with Learning Conversations with postgraduates at the centre for the Study of Human Learning, using inner directed learning in their research projects. During the research process, several major re-orientations took place which, necessitated changing my method and my interpretation of the data. These shifts of direction were largely driven by a need to find a method of inquiry which was appropriate to uncovering the transpersonal qualities I was investigating. As the inquiry developed I widened my sources of data to include art, fiction, accounts of death and grieving, and satsang (questions and answers with a master) in order to give an in depth picture of the impact of the transpersonal on participants' lives. In treating the thesis as a koan there can be no emphasis placed on which purposes related to which outcomes. It was in the gradual abandonment of such a stance that the deeper insights and resolutions occurred. During the inquiry I eventually identified the qualities of wholeness, authenticity and openness as the defining characteristics which appeared to trigger changes in direction. Such an approach made it necessary to examine the implications for validity that approaching transpersonal issues in this way had uncovered.

Thesis (M.Arch.)--University of Minnesota, 2001. / Includes end notes. Includes bibliographical references (leaf 115) and index. Also available on the World Wide Web as a PDF file.

Thesis (M.A.). / Written for the Faculty of Religious Studies. Title from title page of PDF (viewed 2008/05/12). Includes bibliographical references.

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