The Liturgies and Chants of Chinese Buddhist Ordination for the Sangha in Taiwan--The Example of Miao Fa Monastery

碩士 === 南華大學 === 宗教學研究所 === 96 ===   "Buddhist ordination" refers to the ceremony to give to Sangha Bhikkhu, Bhikshuni or Bodhisattva Precepts. It is necessary for one to experience the procedures of precepts transmission and become qualified for being a Sangha so that he can take the treme...

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Bibliographic Details
Main Authors: Ming-jui Hsieh, 謝名蕊(釋見融)
Other Authors: Pi-yen Chen
Format: Others
Language:zh-TW
Published: 2008
Online Access:http://ndltd.ncl.edu.tw/handle/73119822846396569461
Description
Summary:碩士 === 南華大學 === 宗教學研究所 === 96 ===   "Buddhist ordination" refers to the ceremony to give to Sangha Bhikkhu, Bhikshuni or Bodhisattva Precepts. It is necessary for one to experience the procedures of precepts transmission and become qualified for being a Sangha so that he can take the tremendous duty to promulgate Buddha’s doctrines. Over the past 2,500 years, there have been a lot of changes and development on this system, due to difference on the environment and culture among India, China and Taiwan. Through the analysis on some literatures, in-depth interview and field investigation, Is show in this thesis that Buddhist ordination procedure at Miao Fa Monastery is an example to explore the significantly role and religious functions of liturgies and chants. Especially, in addition to recording the culture of Buddhist chants, I will discuss the practice procedures of chants and instruments using in the rituals.      The use of chants and instruments is necessary in Buddhist ordination. The chants used in the ritual differ from those daily ones functionally. During the ordination, the chants in the ritual can initiate a sangha’s mind of devoutness, respects and repentance and lead to him to set measure his to words, thoughts and deeds so that he can wholeheartedly take his purified entities. From this perspective, the chants are an important boosted media to help those Sangha taking embodiment of commandments.      Finally, in the conclusion I suggest that: (i) chants cannot generate our endurable determination to practice dharma unless we enlighten the nature of emptiness transmitting from the chants; (ii) we should keep the classical tradition of liturgies and chants from vulgarization, and only by doing this we can popularize the functions of religion completely.