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The Dunhuang Chinese Sky: a Comprehensive Study of the Oldest Known Star Atlas
25/02/09JAHH/v4 1 THE DUNHUANG CHINESE SKY: A COMPREHENSIVE STUDY OF THE OLDEST KNOWN STAR ATLAS JEAN-MARC BONNET-BIDAUD Commissariat à l’Energie Atomique ,Centre de Saclay, F-91191 Gif-sur-Yvette, France E-mail: [email protected] FRANÇOISE PRADERIE Observatoire de Paris, 61 Avenue de l’Observatoire, F- 75014 Paris, France E-mail: [email protected] and SUSAN WHITFIELD The British Library, 96 Euston Road, London NW1 2DB, UK E-mail: [email protected] Abstract: This paper presents an analysis of the star atlas included in the medieval Chinese manuscript (Or.8210/S.3326), discovered in 1907 by the archaeologist Aurel Stein at the Silk Road town of Dunhuang and now held in the British Library. Although partially studied by a few Chinese scholars, it has never been fully displayed and discussed in the Western world. This set of sky maps (12 hour angle maps in quasi-cylindrical projection and a circumpolar map in azimuthal projection), displaying the full sky visible from the Northern hemisphere, is up to now the oldest complete preserved star atlas from any civilisation. It is also the first known pictorial representation of the quasi-totality of the Chinese constellations. This paper describes the history of the physical object – a roll of thin paper drawn with ink. We analyse the stellar content of each map (1339 stars, 257 asterisms) and the texts associated with the maps. We establish the precision with which the maps are drawn (1.5 to 4° for the brightest stars) and examine the type of projections used. -
Who Are the Buddhist Deities?
Who are the Buddhist Deities? Bodhisatta, receiving Milk Porridge from Sujata Introduction: Some Buddhist Vipassana practitioners in their discussion frown upon others who worship Buddhist Deities 1 or practice Samadha (concentrationmeditation), arguing that Deities could not help an individual to gain liberation. It is well known facts, that some Buddhists have been worshipping Deities, since the time of king Anawratha, for a better mundane life and at the same time practicing Samadha and Vipassana Bhavana. Worshipping Deities will gain mundane benefits thus enable them to do Dana, Sila and Bhavana. Every New Year Burmese Buddhists welcome the Sakka’s (The Hindu Indra God) visit from the abode of thirty three Gods - heaven to celebrate their new year. In the beginning, just prior to Gotama Buddha attains the enlightenment, many across the land practice animism – worship spirits. The story of Sujata depicts that practice. Let me present the story of Sujata as written in Pali canon : - In the village of Senani, the girl, Sujata made her wish to the tree spirit that should she have a good marriage and a first born son, she vowed to make yearly offering to the tree spirits in grateful gratitude. Her wish having been fulfilled, she used to make an offering every year at the banyan tree. On the day of her offering to the tree spirit, coincidentally, Buddha appeared at the same Banyan tree. On the full moon day of the month Vesakha, the Future Buddha was sitting under the banyan tree. Sujata caught sight of the Future Buddha and, assuming him to be the tree-spirit, offered him milk-porridge in a golden bowl. -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Joseph Elacqua
Citragupta: A Case Study in Esoteric Buddhist Appropriation1 Introduction For several decades, the Mahākaruṇā-garbhodbhava-maṇḍala2 大悲胎藏生曼荼攞, an iconographic, visual, and ritual device characteristic of Japanese Shingon 眞言 Buddhism, has been a rich source for academic scholarship on Esoteric Buddhism. First appearing in the Mahāvairocanābhisambodhi-sūtra,3 variants of the Garbhodbhava-maṇḍala are discussed in seven of its chapters as well as in a wealth of supplementary literature.4 For lack of a better term to refer collectively to these texts, I have employed the term “Garbhodbhava cycle.” Several studies relating to the Garbhodbhava-maṇḍala have blazed new trails, constructing a wholly new framework for present maṇḍala scholars. Toganoo Shōun’s 栂尾祥雲 study of maṇḍalas5 provided a crucial framework for the field of maṇḍala studies. Tajima Ryūjun 田嶋隆純 analysed both the Garbhodbhava- 1 I would like to express my deep and profound gratitude to Bernard Faure and Michael Como, each of whom provided invaluable assistance as the seeds of this project first began to sprout. I am also heavily indebted to Rolf Giebel for his unending assistance in the restoration of potential Sanskrit text titles. Sanskrit terms in this paper are romanized according to the IAST system, but with one slight variation. Rather than utilizing the Sanskrit anusvāra using the vague “ṃ” of IAST, I have elected to romanize this sound more strictly. When occurring before a plosive consonant, the anusvāra is romanized as the appropriate class nasal (ex: “saṅgraha” rather than “saṃgraha.” In all other cases—such as occurrence before non-plosives or at the end of any morpheme—the anusvāra is romanized as “ṃ.” 2 The Maṇḍala Arising from the Matrix of Great Compassion. -
Empty Cloud, the Autobiography of the Chinese Zen Master Xu
EMPTY CLOUD The Autobiography of the Chinese Zen Master XU YUN TRANSLATED BY CHARLES LUK Revised and Edited by Richard Hunn The Timeless Mind . Undated picture of Xu-yun. Empty Cloud 2 CONTENTS Contents .......................................................................................... 3 Acknowledgements ......................................................................... 4 Introduction .................................................................................... 5 CHAPTER ONE: Early Years ............................................................ 20 CHAPTER TWO: Pilgrimage to Mount Wu-Tai .............................. 35 CHAPTER THREE: The Journey West ............................................. 51 CHAPTER FOUR: Enlightenment and Atonement ......................... 63 CHAPTER FIVE: Interrupted Seclusion .......................................... 75 CHAPTER SIX: Taking the Tripitaka to Ji Zu Shan .......................... 94 CHAPTER SEVEN: Family News ................................................... 113 CHAPTER EIGHT: The Peacemaker .............................................. 122 CHAPTER NINE: The Jade Buddha ............................................... 130 CHAPTER TEN: Abbot At Yun-Xi and Gu-Shan............................. 146 CHAPTER ELEVEN: Nan-Hua Monastery ..................................... 161 CHAPTER TWELVE: Yun-Men Monastery .................................... 180 CHAPTER THIRTEEN: Two Discourses ......................................... 197 CHAPTER FOURTEEN: At the Yo Fo & Zhen Ru Monasteries -
Huaigan and the Growth of Pure Land Buddhism During the Tang Era
HUAIGAN AND THE GROWTH OF PURE LAND BUDDHISM DURING THE TANG ERA By KENDALL R. MARCHMAN A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2015 © 2015 Kendall R. Marchman To my family ACKNOWLEDGMENTS This project would have not been possible were it not for the many loving family members, friends, and mentors who have supported me throughout my life. I would like to take a moment to highlight just a few of the many people and institutions who have helped me reach this goal. I would first like to thank all of the professors with whom I have studied during my time at Mercer, Vanderbilt, and the University of Florida. I also extend thanks to my new colleagues at Young Harris College for the encouragement and opportunity they have provided. I am very thankful to my dissertation committee, Mario Poceski, Jimmy Yu, Richard Wang, Guolong Lai, and Whitney Sanford for their patience, inspiration, and support. One day in class Jimmy Yu mentioned that Huaigan and the Qunyi lun needed further research, and I am thankful that he suggested them as the subjects of my dissertation. I am obliged to Dr. Poceski who took me in as a raw graduate student and has been essential in my process to become a better scholar, though this process is far from complete. Many thanks to Travis Smith who provided encouragement and advice throughout this process. I would also like to thank Richard King who encouraged my evolving interests in Asian religions while at Vanderbilt. -
An Analysis of Tantrayana (Vajrayana)
An Analysis ofTantrayana (Vajrayana) Prof. P. G. Yogi T antra is a discipline, a method and study. It is based on a rational founda tion, is conceivable in theoretic consciousness and relizeable through Yogik experiences. Ironically, however, there are those who have ignored these points and picked up bits ti'om particular sad hanas, partS of which are apparemly vulgar and obnoxious, and come to the conclusion that Tantrik spiritual practices resort to sexual indulgence. Before entering further into this de bate, it needs to be mentioned here that in the Tantras, the ideal of woman hood has been epiromized and raised to the exalted position of motherhood which in itself is unique in the history of spiritual literature of the world. Moreover, it is dearly stated in the Tantras that the secret of life lies in sexual control and death in sexual indulgence (Maranam Bindu paten, telletam Bindu Dharanat). As against the conventional ascetic disciplines, the Tantras uphold the theory of sublimation in which asceticism has been equated with sexuality. In this theory, desire itself is subjected to rigorous discipline and used to conq uef desire. There are others who subscribe anything ugly, erotic, spiritualistic and magical to tile Tantras. They produce tantastic stories gar nished with absurd episodes relating to astral plane and connect them tQ Tantras. They forget that Tantra is a meta-science (surya-vitnam) dealing with consciousness, variable at every stage of spiritual experience. Further, the realization of supreme Truth which will give a true perspective of the Tantras has been interpreted in various ways. -
Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
"Shinran's Rejection of Deathbed Rites" (2012)
pear directly as quotations in Shinran.'s writings, but surely his intent is that they be preserved and read. Shinran's Rejection of Deathbed Rites 6) I follow the reading of Imai Masaharu, who has pointed out that the verb forms employed by Eshinni indicate that she directly witnessed these encounters and sug , gests that she herself had already been a member of H6nen's following at the time. See Imai Masaharu. Shim-an to Eshinni. (Kyoto: ]ish6 Shuppan, 2004). Jacqueline I. Stone 7) In Adriaan T. Peperzak, Simon Critchley, and Robert Bernascont eds., Emmanuel · Levinas: Basic Philosophical Writings, (Bloomington and Indianapolis: Indiana Uni versity Press.l996), p. 104. In 1259 and 1260. famine and disease devastated Japan's eastern provinces. 8) There is a slight difference between Shinran's quotation and the most widespread Shinran (1173-1262)-later revered as the founder of Jodo ShinshU. or the version of H6nen's text, representing perhaps some authorial variation in choice True Pure Land sect-wrote to his follower Joshin-bo expressing sorrow among synonyms. The common text has "foremost'' (saki, )'G) and Shinran's copy that so many people, old and young, had died. Then he added, "Personally, I has ~fundamental" (hon, /.j.l:). Although basically indistingujshable in meaning. Shin attach no significance to the manner of one's death, good or bad. Those in ran's hon is appropriate to the central meaning he emphasizes in HOnen's expres whom faith is established have no doubts; therefore they dwell in the com sion. pany of those certain to be born in the Pure Land (shajoju). -
Only Shinran Will Not Betray Us
Only Shinran Will Not Betray Us: Takeuchi Ryō’on (1891-1967), the Ōtani-ha Administration, and Burakumin Jessica L. Main Faculty of Religious Studies McGill University, Montreal April 2012 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Jessica L. Main, 2012 Table of contents Table of contents i Abstract iii Résumé v Acknowledgements vii A note on usage and conventions x Introduction: Buddhist ethics and buraku discrimination 1 Shin Buddhism and burakumin 2 The story of a burakumin, “Satoru Kawada” 5 Institutional ethics and conflict within the Ōtani-ha sect 15 Buddhist ethics and socially engaged Buddhism 26 Dissertation outline: reading Shin Buddhist ethics in modern history 40 PART I Causing discrimination: Shin Buddhism’s historical responsibility 47 1 Theories of buraku discrimination and the role of Buddhism 47 The study of burakumin in English language scholarship 49 Buddhism as source of discriminatory beliefs: 67 Shin Buddhist preachers deploying discriminatory beliefs 70 2 Shin Buddhism, devotion, and separating the pure from the polluted 81 Shin Buddhism in a nutshell 84 Purity, pollution, and devotion 99 Historical discrimination in Shin Buddhism 107 PART II Curing discrimination: Shin Buddhism’s revolutionary potential 125 3 Buddhism and human rights: egalitarian doctrine and charitable work 125 Shimaji Mokurai’s “The Theory of Human Rights” 126 Contemporary arguments for Buddhism and human rights 135 Ahistorical arguments about “Buddhism” and “human -
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J
The Development of Kaji Kito in Nichiren Shu Buddhism Kyomi J. Igarashi Submitted in Partial Fulfillment of the Prerequisite for Honors in Religion April 2012 Copyright 2012 Kyomi J. Igarashi ACKNOWLEDGEMENTS First and foremost, I would like to thank Professor Kodera for his guidance and all that he has taught me throughout my four years at Wellesley College. I could not have written this thesis or taken on this topic of my interest without his encouragement and words of advice. I would like to acknowledge the Religion Department for funding me on my trip to Japan in December 2011 to do research for my thesis. I would also like to thank Reverend Ekyo Tsuchida for his great assistance and dedication during my trip to Japan in finding important information and setting up interviews for me, without which I could not have written this thesis. I am forever grateful for your kindness. I express my gratitude to Reverend Ryotoku Miyagawa, Professor Akira Masaki and Professor Daijo Takamori for kindly offering their expertise and advice as well as relevant sources used in this thesis. I would also like to acknowledge Reverend Honyo Okuno for providing me with important sources as well as giving me the opportunity to observe the special treasures exhibited at the Kuonji Temple in Mount. Minobu. Last but not least, I would like to extend my appreciation to my father, mother and younger brother who have always supported me in all my decisions and endeavors. Thank you for the support that you have given me. ii ABSTRACT While the historical and religious roots of kaji kito (“ritual prayer”) lay in Indian and Chinese Esoteric Buddhist practices, the most direct influence of kaji kito in Nichiren Shu Buddhism, a Japanese Buddhist sect founded by the Buddhist monk, Nichiren (1222-1282), comes from Shingon and Tendai Buddhism, two traditions that precede Nichiren’s time.