The culminating philosophy and practice for Buddhist traditions in Tibet is what is found in tantra, or Vajrayāna. Yet Tibet is unique in the Buddhist world in that it is a place where not only the traditions of tantra are practiced, but where the epistemological traditions of valid cognition and what came to be known as Prāsangika-Madhyamaka also took root. This chapter briefly surveys a range of ways in which Madhyamaka is represented in Tibet. Madhyamaka takes the place of the highest philosophical view among Tibetan Buddhist sects, and seeing how different traditions formulate the view of Madhyamaka is an important part of understanding how these traditions relate to tantra and negotiate the relationship between Madhyamaka and Vajrayāna. Vajrayāna in Tibet is pantheist to the core, for, in its most profound expressions all dualities between the divine and the world are radically undone.

The culminating philosophy and practice for Buddhist traditions in Tibet is what is found in tantra, or Vajrayāna. Yet Tibet is unique in the Buddhist world in that it is a place where not only the traditions of tantra are practiced, but where the epistemological traditions of valid cognition and what came to be known as Prāsangika-Madhyamaka also took root. This chapter briefly surveys a range of ways in which Madhyamaka is represented in Tibet. Madhyamaka takes the place of the highest philosophical view among Tibetan Buddhist sects, and seeing how different traditions formulate the view of Madhyamaka is an important part of understanding how these traditions relate to tantra and negotiate the relationship between Madhyamaka and Vajrayāna. Vajrayāna in Tibet is pantheist to the core, for, in its most profound expressions all dualities between the divine and the world are radically undone.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-01-19T17:18:23Z No. of bitstreams: 1 fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-01-24T11:26:43Z (GMT) No. of bitstreams: 1 fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5) / Made available in DSpace on 2018-01-24T11:26:43Z (GMT). No. of bitstreams: 1 fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5) Previous issue date: 2017-08-24 / Essa dissertação busca elucidar a investigação da relação entre a psicologia analítica, do fundador Carl Gustav Jung, e o budismo, em sua vertente conhecida como budismo Mahāyāna. Para isso, serão analisados detalhadamente três aspetos fundamentais. O primeiro aspecto refere-se à motivação de Jung para o diálogo com as religiões do oriente em geral, fundada num diagnóstico criterioso sobre a crise espiritual do ocidente e sua tradição cristã. O segundo aspecto refere-se ao diálogo direto estabelecido com o pensamento budista em suas diversas vertentes, em especial o budismo Mahāyāna, no contexto do orientalismo prevalente na Europa de sua época. E o terceiro e último aspecto, refere-se às semelhanças e diferenças entre os processos de transformação propostos, de um lado, pela psicologia analítica através da noção de individuação e, de outro, pelo budismo Mahāyāna através do chamado o caminho do Bodhisattva - bodhisattvamārga. Dessa forma, com base nos estudos sobre a psicologia analítica e sobre o budismo Mahāyāna, identifica-se que, de um lado, este último serviu de algum forma de apoio para o primeiro e, de outro lado, ambos os sistemas apresentam propostas afins no que tange aos objetivos de uma transformação espiritual. Com este estudo proposto apontaremos que elas são de alguma forma convergentes e que se enriquecem com o diálogo mútuo. / This dissertation seeks to elucidate the investigation of the relationship between analytical psychology, founder Carl Gustav Jung, and Buddhism, in its slope known as Mahāyāna Buddhism. For this, three key aspects will be analyzed in detail. The first aspect concerns Jung's motivation for dialogue with Eastern religions in general, based on a careful diagnosis of the spiritual crisis of the West and its Christian tradition. The second aspect refers to the direct dialogue established with Buddhist thought in its various aspects, especially Mahāyāna Buddhism, in the context of orientalism prevalent in Europe of its time. And the third and final aspect refers to the similarities and differences between the processes of transformation proposed on the one hand by analytic psychology through the notion of individuation and, on the other hand, Mahāyāna Buddhism through the so-called Bodhisattva-bodhisattvamārga path . Thus, on the basis of the studies on analytical psychology and Māhāyana Buddhism, one identifies that, on the one hand, the latter served some form of support for the former, and on the other, both systems present similar proposals in the Which relates to the goals of a spiritual transformation. With this proposed study we will point out that they are somehow convergent and that they are enriched by mutual dialogue.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-16T19:17:06Z No. of bitstreams: 1 hugojosemesquitadasilva.pdf: 1542487 bytes, checksum: 01e9705a7153bf0c51475894fc62391d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-18T11:48:41Z (GMT) No. of bitstreams: 1 hugojosemesquitadasilva.pdf: 1542487 bytes, checksum: 01e9705a7153bf0c51475894fc62391d (MD5) / Made available in DSpace on 2017-03-18T11:48:41Z (GMT). No. of bitstreams: 1 hugojosemesquitadasilva.pdf: 1542487 bytes, checksum: 01e9705a7153bf0c51475894fc62391d (MD5) Previous issue date: 2016-07-19 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho tem como objetivo investigar como o Mūlamadhyamakakārikā (Versos Fundamentais do Caminho do Meio) – obra central de Nāgārjuna, um dos maiores pensadores do Budismo Mahāyāna e fundador da escola Mādhyamika (“Escola do Caminho do Meio”), que viveu no século II d.C – se estrutura enquanto um estratagema pedagógico-soteriológico, isto é, um upāya, que lança mão de recursos fundamentalmente racionais para uma sistemática eliminação de erros dos aspirantes ao caminho budista, a fim de que eles possam se libertar da condição de sofrimento que caracteriza a existência calcada na ignorância (avidyā). Para tanto, se faz necessária uma genealogia da noção de upāya no contexto civilizacional indiano-budista. / The present work aims to investigate how the Mūlamadhyamakakārikā (Fundamental Verses of The Middle Way) – major work of the philosopher Nāgārjuna, one of the major Mahāyāna Buddhist thinkers and founder of the Mādhyamika school (“School of the Middle Way”), who lived in the II century C.E – is structured as a pedagogical-soteriological expedient, that is, an upāya, which utilizes fundamentally rational devices for a systematic elimination of mistakes of the aspirants of the Buddhist way, in order to liberate them from the condition of suffering which characterizes existence based on ignorance (avidyā). Therefore, it requires a genealogy of the notion of upāya in the IndianBuddhist civilizational context.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2018-09-20T15:32:31Z No. of bitstreams: 1 rodrigoyurigomesteixeira.pdf: 1358867 bytes, checksum: e5a630d4971872c192ec1fccc3f29568 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-10-16T11:51:02Z (GMT) No. of bitstreams: 1 rodrigoyurigomesteixeira.pdf: 1358867 bytes, checksum: e5a630d4971872c192ec1fccc3f29568 (MD5) / Made available in DSpace on 2018-10-16T11:51:02Z (GMT). No. of bitstreams: 1 rodrigoyurigomesteixeira.pdf: 1358867 bytes, checksum: e5a630d4971872c192ec1fccc3f29568 (MD5) Previous issue date: 2018-08-14 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Essa pesquisa empreende uma leitura do Vimalakīrtinirdeśasūtra, um importante texto da tradição do budismo Mahāyāna, buscando compreender os fundamentos do ideal do bodhisattva de acordo com esse sūtra. O ideal do bodhisattva é uma forma de conceber a prática espiritual budista que envolve a proposição de objetivos, métodos e motivações para a prática. No "Sūtra dos Ensinamentos de Vimalakīrti" o ideal do bodhisattva é fundamentado a partir de dois elementos: prajñā (sabedoria) e upāya (habilidade em métodos). Ao fundamentar o ideal do bodhisattva na interação dinâmica entre esses dois fatores da vida espiritual, o Vimalakīrtinirdeśasūtra mobiliza aspectos muito importantes da filosofia nãodualista Mahāyāna. Além disso, o ideal do bodhisattva oferece suporte para uma compreensão Mahāyāna acerca da dinâmica e diversidade da tradição budista. / This research undertakes a reading of the Vimalakīrtinirdeśasūtra, an important text in the Buddhist Mahāyāna tradition, seeking to understand the fundamentals of the bodhisattva ideal according to that sūtra. The bodhisattva ideal is a way of conceiving the buddhist spiritual practice which proposes objectives, methods and motivation for the practice. In the "Teachings of Vimalakīrti Sūtra" the bodhisattva ideal is founded upon two elements: prajñā (wisdom) and upāya (skillful means). In founding the bodhisattva ideal on the dynamic interaction between these two factors of the spiritual life, the Vimalakīrtinirdeśasūtra brings together very import aspects of the Mahāyāna non-dualist philosophy. Furthermore, the bodhisattva ideal supports a Mahāyāna understanding of the dynamics and diversity of the Buddhist tradition.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-12T18:01:09Z No. of bitstreams: 1 clodomirbarrosdeandrade.pdf: 1838384 bytes, checksum: 79bd4191e1943c4089e3ff402ccb4fb3 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-27T19:54:14Z (GMT) No. of bitstreams: 1 clodomirbarrosdeandrade.pdf: 1838384 bytes, checksum: 79bd4191e1943c4089e3ff402ccb4fb3 (MD5) / Made available in DSpace on 2016-06-27T19:54:14Z (GMT). No. of bitstreams: 1 clodomirbarrosdeandrade.pdf: 1838384 bytes, checksum: 79bd4191e1943c4089e3ff402ccb4fb3 (MD5) Previous issue date: 2013-01-03 / Esta tese objetiva apresentar duas tradições não dualistas surgidas na Índia antiga: a tradição vedantina não dualista e a tradição do budismo mahāyana, valorizando suas diferentes perspectivas ontológicas, epistemológicas, éticas e soteriológicas, além de sublinhar o caráter iminentemente dialógico e racional dos referidos processos. / This thesis aims at presenting two non-dualistic traditions from ancient India, advaita vedānta and mahāyāna Buddhism, highlighting their different ontological, epistemological, ethical and soteriological perspectives, with a special emphasis on their dialogical and rational methodology.

This thesis, a comparison of the concepts of buddha-nature and dao-nature in the medieval period (from the 5th to the 10th centuries) of China, presents a historical investigation of the formation of the idea that insentient things are able to possess buddha-nature in medieval Chinese Mahāyāna Buddhism. In Chinese Mahāyāna Buddhism, the concept of buddha-nature was originally defined as a potential possessed by sentient beings that enabled them to achieve buddhahood. From the 6th century, the concept was reinterpreted within the Chinese Buddhist tradition so that insentient things were also able to possess buddha-nature. Recent scholarship has pointed out that the idea of insentient things having buddha-nature is a combination of Buddhist and Daoist ideas based on the concept of the all-pervading Dao found in the Zhuangzi 莊子. In this sense, buddha-nature seems to be interpreted as equivalent with the Dao of Daoism. My project suggests that the reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao. A historical, doctrinal investigation of the intellectual formation of the concept of buddha-nature in Chinese Mahāyāna Buddhism demonstrates a new interpretation of buddha-nature in the context of insentient things having buddha-nature. Further, through a historical investigation of intellectual exchange between Buddhism and Daoism, some evidence provided in this project illustrates that the idea of insentient things having dao-nature in Daoism was not inherited from Buddhism, but drawn from Daoist tradition. This new perspective is different from that of some contemporary scholars who have claimed that the idea of insentient things having dao-nature was borrowed from Chinese Buddhism. A chronological investigation of the discussion of nature in Chinese thought demonstrates that the idea of insentient things having buddha-nature incorporates earlier Daoist traditions found in Arcane Study. / Dissertation / Doctor of Philosophy (PhD)

本論文主要探究竺道生思想中毘曇學闕如的現象問題，尤其側重於竺道生曾經積久學習毘曇之學，卻為何在其後來的論著當中難以尋見此般毘曇學的影響及痕跡。本論文的處理方式主要採取思想比較的進路，即透過選取毘曇學和竺道生思想中具代表性之論點，再運用分析、比較之方法，逐步釐清毘曇學在竺道生思想中所佔有的份量，以及竺道生對待毘曇學的立場、觀感等；透過補白竺道生思想中關於毘曇學的容受問題，將對於竺道生思想有著更為整全、確當的認識。同時，在回歸中國佛學發展的脈絡底下，亦能對於早期中國佛教毘曇和般若、甚至擴及大、小乘間的交涉過程、細節及其相關問題等，提供一個合理的觀察與說解。 　　在實際論述方面，第二章隸屬本論文的研究基礎。此部份包含探討中國早期毘曇文獻的翻譯與傳播、容受狀況，其用意在於呈顯、了解竺道生以前中國毘曇學的發展情形。其次，針對史傳等載錄竺道生生平遊學事跡與毘曇學接觸的史實進行考訂，其中包含竺道生接觸毘曇學的年份、地點、授予毘曇學的對象等各種細節。最後，具體論證竺道生所接觸到的毘曇學理論為何，用以釐清竺道生在各種部派毘曇學系統中的接受對象，始能明確地與後文論述般若學與毘曇學交涉的部分有所接應。 　　第三章以降，主要以思想、理論比較的方式進行。該章首先針對竺道生所接觸的毘曇學理論進行析論，主要集中在毘曇學對於「法體恆存」和「三世實有」理論的探討，其間包含毘曇學如何定義「法體」的內涵，以及由此導出「法體實有」的理路。其次，針對竺道生思想中位居核心地位的「理」概念進行考論，嘗試分析竺道生「理」概念的內涵，包含其中的觀念架構和理路推演，以及「理」概念的形成背景和基礎成分等，同時亦就竺道生言論中與「理」概念相關的其他理論內容，像是法身、悟理等概念進行延伸性的說明，以求能完整掌握道生「理」概念的特殊意義。第三部分則具體比較毘曇學「法體恆存」理論與竺道生「理」之概念在學說理論上的異同，並嘗試釐清二者間是否具有可架接或可融通之處，其間的轉圜點為何，轉出後的「理」概念是否有超越或不同於「法體實有」理論的部分，同時也觀察在道生身上當毘曇學遇到般若學時，他是否全盤的接受般若並放棄毘曇等關鍵問題。 　　接續的第四章主要進行關於修道理論的考察。由於上一章次已然確立對於法體內容的界定，而法體內涵的提出，最終仍回歸、落實於修行者的體證，故順此理路而進行修道論的比較。首先，將析論毘曇學中的修道理論，主要側重討論毘曇學中有關「漸修」與「頓斷」的關係，其中包含毘曇學對於修行次第、所斷煩惱、斷煩惱之智慧以及最終獲證果位等細節的分析。其次，論究竺道生思想中另一有關修道的核心議題──「頓悟」說，嘗試解讀竺道生「頓悟」說的內容，例如「頓」的意義指向、「悟」與「理」的關係、如何界定「頓悟」的標準、「頓悟」是否與「漸修」形成背反、相違等，同時亦針對與「頓悟」說相關的修行觀點，像是道生所認為障礙修行的主要煩惱為何、斷除煩惱所具備的智慧為何，以及其他有關修行過程的重要原則等，均在第二部分進行考論，以求能整全地發見竺道生對於修道理論的觀點。最後，專就毘曇學「漸修頓斷」理論與竺道生「頓悟」說的內容進行比對，討論其間是否有類同或相異之處，又該如何看待這些異同的部分。 　　第五章在比較、討論完法體與修道的理論後，由於凡夫修行至最終獲得成佛果位，並非一蹴可成，因此在不斷向上、向善的還滅過程中，便涉及界定善惡業報的發生及其可能造成的影響等，故須辨析業報論的層面。而由業報論衍生之問題係為「誰」來受報，故延伸之討論便觸及對眾生主體性解釋的意見差別。在實際論述上，本章仍先考察毘曇學對於業報理論的看法，箇中包含諸如「業」、「報」、「果」等個別概念定義及其種類區分，並且關注毘曇學談論業報的核心訴求為何。接著，則將集中於「業力相續」的討論；這涉及毘曇學認為業力如何延續的問題，並且擴及對眾生主體性的看法，同時亦將循此論究毘曇學在「無我」原則的堅持下如何維繫業感緣起的生發。此外，本章亦將擴及《三法度論》和犢子部立「不可說我」的內容，此係因道生很可能曾從僧伽提婆接觸到此種對眾生主體性問題的特殊意見。第二部分將考論竺道生的「善不受報」說；表面上「善不受報」似乎違逆於毘曇學承許業報存在的概念，但其實竺道生並非否認行善造惡等果報的因果鏈結關係，而是另有他所欲強調的、關於業報的看法，此係為本章次亟欲釐清的重點，故第二部分將以「善不受報」為主題線索，同時討論竺道生有關業報說的其他觀點，例如眾生未成佛前的行善造惡問題。第三部分，則比較毘曇學與竺道生對因果業報的看法、界說等，同時亦涉及二者對眾生主體性問題的立場；而究竟兩造理論間是否具有共通或迥異之處，又該如何解釋、看待道生對於業報的立場。 　　而經以上進程設定及考察後發現，竺道生係以般若學理為其思想基底，復在此上融會、貫通各類大乘經典，並且在會通各種大乘思想的過程中，亦對毘曇之學做出裁定與選擇。換句話說，竺道生思想中般若與毘曇之交涉現象，其實衍生的是他如何面對和處理大、小乘間教理取捨、定位等相關問題。而以道生為例，般若所反映的大乘空義思潮與毘曇所代表的部派佛學系統，對道生而言，最終他是擇選以般若等大乘經典為其思想歸向，也因此在他自覺地檢討、修正毘曇學問題時，遂體現出其思想形成毘曇學空白、闕如之現象。但另一方面，當談說竺道生思想以般若學為顯著特色、而以佛性義為最終歸向的同時，其間不可忽略者係是做為基層的毘曇學；正因為具備深厚、踏實的阿毗達摩基礎，道生才能在其上快速融會般若空理，然後串聯於佛性教說，並以之做為思想定位的終點，甚至可說正是因為道生具有深厚且由「部派阿毗達摩→般若經→法華經→涅槃經」的循序基底，所以才能在其上開結出以涅槃佛性為代表的思想取向，而這一切的根源自不脫離於毘曇之學。