Abstract Not Provided. / Thesis / Master of Arts (MA)

This dissertation is a study of the rules of customary behaviour (āsamudācārika-dharmas) found in a North Indian Buddhist monastic law code, the Mūlasarvāstivāda-vinaya. Other than Gregory Schopen, few scholars have noted the significance of these rules. Schopen points out that according to this vinaya, adherence to rules of customary behaviour is foundational for achieving nirvāṇa. Yet, these rules have been practically ignored in contemporary scholarship. Building on Schopen’s work, I approach this material with two main questions: 1) What are rules of customary behaviour? and 2) How do rules of customary behaviour function in the Mūlasarvāstivāda-vinaya? In an attempt to answer these questions, I explore passages from the Mūlasarvāstivāda-vinaya in which the Buddha prescribes rules of customary behaviour for specific monastics in response to a variety of narrative situations. I organize this material into three thematic chapters. First, I discuss rules of customary behaviour related to the administration of the monastic community (saṃgha). Next, I explore rules of customary behaviour relevant only in specific environments. Finally, I investigate rules of customary behaviour prescribed in response to illnesses in the saṃgha. Through the above exploration, I demonstrate three main points: 1) that there are three ways that rules of customary behaviour appear in the Mūlasarvāstivāda-vinaya; 2) the adoption of rules of customary behaviour prescribed in narratives in the Mūlasarvāstivāda-vinaya does not necessarily signal the creation of a new monastic office or official duty; and 3) In the vast majority of cases, these rules seem to be designed to protect the integrity of the saṃgha and accommodate monks or nuns who are experiencing temporary challenges to their ecclesiastical status. / Dissertation / Doctor of Philosophy (PhD)

曹仕邦. / 手稿本. / 論文(碩士) - 香港中文大學. / 參考文獻 : leaves 211-219. / Cao Shibang. / Chapter 第一編 --- 導論 / Chapter 第一章 --- 佛教對越南獨立初期在政治上所起的作用 / Chapter 第二編 --- 李朝 / Chapter 第二章 --- 李朝僧徒與政治的關係-----------兼論儒學的抬頭 / Chapter (一) --- 萬行法師與李朝的創業 / Chapter (二) --- 李太宗對僧徒的籠絡 / Chapter (三) --- 草堂法師與李聖宗 / Chapter (四) --- 枯頭國師與李仁宗空路、覺海、徐道行附 / Chapter (五) --- 阮明空與李神宗 / Chapter (六) --- 僧徒的外學修養略論 / Chapter (七) --- 李朝儒學的抬頭 / Chapter 第三章 --- 李朝度僧建寺等布施活動及政治作用 / Chapter (一) --- 度民為僧的政治作用及其影響 / Chapter (二) --- 施助建寺造鐘像及其政治目的 / Chapter (三) --- 從書寫佛經看越人對宋的觀感 / Chapter (四) --- 法會釋囚與政治上的奪權鬥爭 / Chapter 第三編 --- 陳朝 / Chapter 第四章 --- 陳朝弘揚教的政治原因與帝室敬信的真正態度 / Chapter (一) --- 得國神話的宣傳及其原因 / Chapter (二) --- 上皇出家為僧與權力的保留附後妃出家 / Chapter (三) --- 文人政治的抬頭與僧人政治勢力的衰退 / Chapter 第五章 --- 陳朝「弘揚」佛教的成績和所引起的社會經濟問題 / Chapter (一) --- 陳朝的建寺與鑄鐘 / Chapter (二) --- 冗僧問題與沙汰僧徒 / Chapter (三) --- 從儒家及佛文章看陳朝佛教的社會潛勢力 / Chapter 第四編 --- 黎朝 / Chapter 第六章 --- 從黎朝提倡儒學看佛教在社會上的潛勢力 / Chapter (一) --- 明朝對越南儒學和佛教的統治手段 / Chapter (二) --- 略論黎朝提倡儒學的政策與目的 / Chapter (三) --- 官貴的侫佛與居寺 / Chapter (四) --- 從借佛教號召起義看佛教在民間的根基 / Chapter 第七章 --- 佛教流弊所導致的社會經濟等問題與黎朝政府的對策 / Chapter (一) --- 黎朝初期對佛教的籠絡 / Chapter (二) --- 佛教本身的腐敗 / Chapter (三) --- 黎朝對建寺的限制 / Chapter (四) --- 私度及冒僧的嚴禁 / 結語 / 徵引書目

宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。 / 佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。 / 业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。 / 本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。 / Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism? / The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics. / Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science. / This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 傅晓. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 196-205) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Fu Xiao. / 摘要 --- p.I / ABSTRACT --- p.III / 致谢 --- p.IV / 目录 --- p.VI / 导言 --- p.1 / Chapter 第一章 --- 研究背景与研究问题 --- p.4 / Chapter 1.1 --- 研究问题的提出 --- p.4 / Chapter 1.2 --- 文献回顾 --- p.8 / Chapter 1.2.1 --- 宗教与科学的关系 --- p.8 / Chapter 1.2.2 --- 佛学与科学的关系 --- p.11 / Chapter 1.2.3 --- 佛学与遗传学 --- p.15 / Chapter 1.2.3.1 --- 理论比较 --- p.15 / Chapter 1.2.3.2 --- 伦理角度 --- p.16 / Chapter 1.2.3.3 --- 其他. --- p.19 / Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20 / Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20 / Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21 / Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23 / Chapter 1.2.6 --- 小结 --- p.24 / Chapter 1.3 --- 研究方法与材料 --- p.26 / Chapter 1.4 --- 研究优势及局限性 --- p.28 / Chapter 1.5 --- 研究意义和价值 --- p.29 / Chapter 1.6 --- 论文架构 --- p.30 / Chapter 1.7 --- 本章小结 --- p.31 / Chapter 第二章 --- 佛学与科学的关系模式 --- p.33 / Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33 / Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42 / Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44 / Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45 / Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48 / Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50 / Chapter 2.3.4 --- 结语 --- p.53 / Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55 / Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57 / Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57 / Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59 / Chapter 2.4.2.2 --- 特征二：深度 --- p.59 / Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60 / Chapter 2.5 --- 本章小结 --- p.61 / Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64 / Chapter 3.1 --- 遗传学相关背景 --- p.64 / Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69 / Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69 / Chapter 3.2.1.1 --- 疾病 --- p.71 / Chapter 3.2.1.2 --- 衰老 --- p.72 / Chapter 3.2.1.3 --- 生死 --- p.73 / Chapter 3.2.1.4 --- 宗教性 --- p.77 / Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79 / Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81 / Chapter 3.2.2.1 --- 人性 --- p.82 / Chapter 3.2.2.2 --- 自由意志 --- p.88 / Chapter 3.3 --- 本章小结 --- p.91 / Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93 / Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93 / Chapter 4.1.1 --- 业论 --- p.93 / Chapter 4.1.1.1 --- 业 --- p.96 / Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100 / Chapter 4.1.1.3 --- 业力的传递 --- p.103 / Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105 / Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105 / Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106 / Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108 / Chapter 4.2.1 --- 基因与遗传信息 --- p.113 / Chapter 4.2.2 --- 环境 --- p.122 / Chapter 4.2.3 --- “定业不可灭？ --- p.126 / Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134 / Chapter 4.3 --- 本章小结 --- p.142 / Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146 / Chapter 5.1 --- 自然科学层面 --- p.146 / Chapter 5.1.1 --- 疾病 --- p.146 / Chapter 5.1.2 --- 衰老 --- p.152 / Chapter 5.1.3 --- 生死 --- p.154 / Chapter 5.1.3.1 --- 生 --- p.154 / Chapter 5.1.3.2 --- 死 --- p.160 / Chapter 5.1.4 --- 宗教性 --- p.162 / Chapter 5.2 --- 哲学层面 --- p.170 / Chapter 5.2.1 --- 人性 --- p.170 / Chapter 5.2.2 --- 自由意志 --- p.175 / Chapter 5.3 --- 本章小结 --- p.179 / Chapter 第六章 --- 结论 --- p.182 / Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183 / Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192 / 参考文献 --- p.196 / Chapter （1） --- 佛学相关 --- p.196 / Chapter （2） --- 遗传学相关研究 --- p.197 / Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200 / Chapter （4） --- 宗教与科学以及其他 --- p.202

李智浩. / "2003年6月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 106-117). / 附中英文摘要. / "2003 nian 6 yue". / Li Zhihao. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 106-117). / Fu Zhong Ying wen zhai yao. / 撮要 --- p.i / 致謝 --- p.iii / 目錄 --- p.iv / Chapter 第一章 --- 導論 --- p.1 / Chapter 1.1 --- 硏究的問題和論文目的 --- p.1 / Chapter 1.2 --- 方法論框架 --- p.8 / Chapter 1.2.1 --- 本色化的探索 --- p.9 / Chapter 1.2.2 --- 漢語神學的挑戰 --- p.14 / Chapter 1.2.3 --- 宗教對話的考慮 --- p.18 / Chapter 1.3 --- 材料運用及硏究困難 --- p.23 / Chapter 1.4 --- 論文結構 --- p.24 / Chapter 第二章 --- 李提摩太的生平及思想發展…一個宗教對話的考察 --- p.26 / Chapter 2.1 --- 引言 --- p.26 / Chapter 2.2 --- 來華前對中國的印象（1845-1870) --- p.27 / Chapter 2.3 --- 硏究其他宗教的原因（1872-1875) --- p.29 / Chapter 2.4 --- 對基督教信息的再思（1876-1880) --- p.34 / Chapter 2.5 --- 對佛教的關注（1880-1895) --- p.37 / Chapter 2.6 --- 結論 --- p.44 / Chapter 第三章 --- 對李提摩太宗教觀的疏理 --- p.46 / Chapter 3.1 --- 引言 --- p.46 / Chapter 3.2 --- 李提摩太的宗教觀 --- p.46 / Chapter 3.2.1 --- 宗教的歷史發展 --- p.46 / Chapter 3.2.2 --- 上帝在諸宗教的啓示 --- p.48 / Chapter 3.2.3 --- 判教思想´ؤ´ؤ「一神崇拜」與「社會關懷」 --- p.52 / Chapter 3.2.4 --- 於亞洲尋索福音 --- p.57 / Chapter 3.3 --- 與十九世紀來華傳教士對中國宗教態度的比較 --- p.61 / Chapter 3.3.1 --- 對基督教優越性的思考 --- p.61 / Chapter 3.3.2 --- 基督教與其他宗教的關係 --- p.63 / Chapter 3.3.3 --- 對救贖的再思 --- p.65 / Chapter 3.4 --- 結論 / Chapter 第四章 --- 李提摩太對《大乘起信論》的詮釋 --- p.69 / Chapter 4.1 --- 引言 --- p.69 / Chapter 4.2 --- 伽達默爾論翻譯 --- p.70 / Chapter 4.3 --- 詮釋內容 --- p.72 / Chapter 4.3.1 --- 宇宙間永恆的靈魂（Eternal Soul of the universe) --- p.73 / Chapter 4.3.2 --- 真實模範(True Model) --- p.76 / Chapter 4.3.3 --- 真實模範的來臨（True Model Come) --- p.80 / Chapter 4.3.4 --- 人的精神（the mind) --- p.82 / Chapter 4.4 --- 對話結果 --- p.85 / Chapter 4.4.1 --- 從「道」的角度考察 --- p.86 / Chapter 4.4.2 --- 從「三一」的角度考察 --- p.90 / Chapter 4.4.3 --- 對人的思考 --- p.94 / Chapter 4.5 --- 結論 --- p.97 / Chapter 第五章 --- 總結和評論 --- p.100 / Chapter 5.1 --- 各章重點 --- p.100 / Chapter 5.2 --- 總體評估 --- p.101 / Chapter 5.3 --- 本論文的限制 --- p.104 / 參考書目 --- p.106

This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded. / Doctor of Creative Arts (DCA)

Thesis (Ph. D.)--New York University, School of Social Work, 2003. / Includes bibliographical references (p. 523-545). Also available on the Internet.

Thesis (Ph. D.)--University of Chicago, Divinity School, 2002. / Includes bibliographical references. Also available on the Internet.

This study chronicles a non-modern pedagogical tradition, Indo-Tibetan (Gelugpa) Buddhist education, as it negotiates a modern, global context in exile in India. As an enlightenment tradition, Buddhism emphasizes investigative inquiry over scriptural orthodoxy and belief, making it compatible with some aspects of modern, secular culture. This is a study of the relationship between these two educational cultures within one educational institution—Dolma Ling Nunnery and Institute of Dialectics in the Indian Himalayas. The text itself is arranged in the form of a mandala, which is divided into five sections or stages of learning: intention, path, inference, experience, and realization. The intention section highlights the value of cultural and educational diversity, and includes a brief synopsis of Indo-Tibetan Buddhist educational history. The path section describes specific Buddhist approaches to ethnography and social research. The inference chapter is the empirical (ethnographic) component of the study, and considers the practice of dialectical debate as a case of what Wittgenstein called a "language game." This chapter includes photographic documentation and the text of a public (Western-style) debate held at Dolma Ling on the subject of the merits of their traditional debate system. The experience chapter considers the unique role of direct perception (experience) in Buddhism, and how it can be educated through combined meditational and testimonial practices. The author explores the tendency to segregate experiential from rational paths, especially when liminal experiences of suffering, bliss, and death are involved. She concludes that such experiences strain our powers of reason and, in some cases, representation, resulting in a tendency to marginalize such experiences within formal, rational education systems and their knowledge bases. Narrative, poetic, and direct experiential methods of meditation are better suited to deal with these subjects. The "realization" chapter discusses conceptions of realization, praxis and embodiment, that is, rational inferences translated into direct experience and action, as of particular relevance to educators. In the Buddhist view, such realizations are the desired end of all inquiry. This end is accomplished through creative and direct "conversations" (testimonies, dialogues) between reason and direct experience on the path of learning.

This study explores the idea that the Western adaptation of Tibetan Buddhism is in fact a continuum of the Protestant Reformation. With its inhospitable terrain and volatile environment, the geography of Tibet has played an important role in its assimilation of Buddhism. Demons, ghosts and gods are a natural part of the Tibetan world. Yet why is it that Tibetan Buddhism often downplays these elements in its self portrayal to the West? Why are Westerners drawn to an idealistic view of Buddhism as being rational and free from belief in the supernatural when the reality is quite different? This thesis will show that in its encounter with Western modernity Tibetan Buddhism has had to reinvent itself in order to survive in a world where rituals and belief in deities are regarded as ignorant superstition. In doing so it will reveal that this reinvention of Buddhism is not a recent activity but one that has its origins in nineteenth century Protestant values. While the notion of Protestant Buddhism has been explored by previous scholars this thesis will show that rather than solving the problems of disenchantment, Buddhist Modernism ignores the human need to find meaning in and to take control over one’s surroundings. In doing so it will argue that rather than adopting a modern, crypto-Protestant form Buddhism, Westerners instead need to find a way to naturally transplant Tibetan Buddhism onto their own surroundings.