บาลีและสันสกฤต : Pali and Sanskrit

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A comparative study of the concept "Truth" in the Upanisads and the Sutta-Pitaka
คาซูฮีโร ยามาโมโต; Yamamoto, Kazuhiro (2009)
The purpose of this comparative study is to find out a philosophical trend underlying the Upanisads and Sutta-pitaka by analyzing the concept “truth” (Skt. Satya, Pāli sacca). Admittedly, the old Upanisads and early Buddhism have their own philosophical backgrounds. A longing for the eternal (nitya), which is seen everywhere in the old Upanisads, is not irrelevant to the theistic tendency inherited from the Vedic literatures. On the other hand, early Buddhism has its origin among a new group of thinkers, called “Sramanas/Samanas,” Who are mostly attheists ; some are materialists or sensationalists, and some are sceptics. However, this study concludes that, in regard to the pursuit of truth, early Buddhism is an authentic follower of the old Upanisads : Firstly, in both of them, “intuitive knowledge” (Skt. Jñāna, Pali paññā) is a clue to the pursuit of truth. Secondly, “intuitive knowledge” is understood as “transcendental knowledge” or “universal knowledge,” namely, this knowledge is that through which this ephemera world is established. Thirdly, both of them speak of the destruction of the world. When this ephemeral world is completely destroyed, the true state of the world is revealed. Fourthly, ultimately true knowledge or the true intuitive knowledge must imply “becoming.” This must be a true meaning of “way” (Skt. mārga, Pāli magga). Besides, the Buddha is still a reformer of Indian orthodox philosophy, because his teaching brings about a great influence in the world, showing the possibility of a new philosophy through overcoming asceticism (samnyāsa).
A Critical Study of Brahma Worship in Thailand with Reference to Religions, Iconography, and the Modern Cult
ศรัณย์ สืบสันติวงศ์; Suebsantiwongse, Saran (2015)
The aim of this project is to investigate the origin and the rise of Brahma cult in Thailand in two major parts: 1. Brahma worship traditions in Hinduism and Buddhism including iconography in India in association with Sanskrit sources particularly the Puranas 2. The history and significance of Brahma worship in Thailand and the modern phenomena of the cult and how it has influenced society and belief of the country The methodology will include collecting related verses from Puranas, pictures of Brahma iconography in India and Thailand and information related to the erection of the Erawan Shrine in Thailand
An Analytical Study of Sanskrit Grammar in the Prah Khan Inscription (Verse CLXVI-CLXXIX)
GE, Qingkan (2018)
The purpose of this thesis is to analysis a part of Prah Khan Inscription (verse 166 to 179) with Sanskrit grammar. Learning grammar is designed to enable the reader to pinpoint ambiguities and other infelicities; enabling the reviewer to identify what needs to be fixed to make a text clearer and easier to read; and enabling the writer to understand what sort of modifications will eliminate ambiguities, communicate the meaning more succinctly, or achieve other desirable effects. It may very well be ripe for systematically analyzing the phonological and morphological components of the Prah Khan to determine its structure and grammar. The body of the paper consists of a description of the linguistic system attested in Prah Khan Inscription texts, with particular emphasis on grammatical analysis. The corpus is divided into four general sections according to contents. The first chapter is an introduction about the geographical, historical and culturral background of Prah khan temple and Prah khan Inscription. The second chapter is grammatical syntax analysis and translation. The first one, to make the text more clear I use numbers for the grammatical case, concerns the linear structure of Sanskrit inscription text: discourse consisting of successive utterances, sentences made up of streams of word forms, words themselves represented as strings of phonemes on which morpho-phonetic transformations operate, etc. like Nominal, apart from the indeclinable, are inflected by case and number, and have their own gender. The verb inflects by number and person. In addition it can have tense, mood and so on. After that there is the translation of each verses. The third chapter is the study of grammatical derivation of each word, especially concerning the representations of compounds, is examined. I present an analysis of Sanskrit into a system of stems, prefixes, augments, roots, and suffixes, based within an Apte syntactic theory, which captures, at least to an extent, the fact that compound formation is closer to an Apte process than other aspects of syntax. It therefore permits some acknowledgment of the gradient nature of the word–phrase divide, I show the feasibility of the synthesis of such descriptions by Apte syntactic theory tool. The last chapter is conclusion, after studying the grammatical and semantic analysis of the Prah khan text. I found that comparing the standard western terms and the benefit of traditional Indian grammar. It seems to be more natural to study the grammar of the language with the help of tools worked out in this language. It shows how people who use that language, think of it and its structures, and takes us closer to understand the culture in which the language is used.
An Analytical Study of Similes in the Nikayas
Ven Walmoruwe Piyarathana (2005)
The aim of this research is to discuss the role of similes used by the Buddha and his contemporaries as found in the Nikayas. During the course of this work, I have discovered the following results: The main reason for the Buddha’s use of his listeners (puggalavemattatās). People come from different backgrounds and have different experiences. When the Buddha taught his doctrine, he wanted to explain doctrinal matters in a manner suited to the differences in the background and understanding of his listeners. Using similes was the best method to present the doctrine in a way his audience would find familiar. When doctrinal matters were conveyed by way of similes involving topics with which they were familiar, they could understand them easily. The Buddha’s doctrine is deep in meaning. It penetrates our conceptual knowledge. Our language is based upon our conceptual framework. Therefore, doctrinal points can not always be expressed.
An Analytical Study of the Emptiness in the Prajñāpāramitā Hṛdaya Sūtra and in Mahāyāna Schools with Special References to their
Dolma, Skalzang (2016)
This dissertation is of three objectives:- (1) To study the origin and the development of Hṛdaya Sūtra and the translation of it, (2) to study the commentaries of Hṛdaya Sūtra, and (3) to analyse and to compare of the teaching about the Emptiness in Hṛdaya Sūtra and in Mahāyāna schools with special references to their commentaries. This dissertation is a qualitative research study. The main purpose in the writing of this dissertation is to study the Emptiness taught in Prajñāpāramitā Hṛdaya Sūtra and to discuss the way how the concept of emptiness becomes instrumental to overcome all the sufferings and to attain the fully enlightenment. The consulted literary sources include the Tibetan and the Chinese Tripiṭakas, and are specially related to their commentaries and a wide range of scholarly studies of Buddhism, the scientific books, the articles and the electronic sources. From the research it is found as follows: (1) From the modern scholars evidence shows that the exact date of the sutra is unclear, the place of the origin of the Prajñapāramitā is still some controversial. But it can be traced back to the longer version of the text, it can be seen the first origin of Hṛdaya Sūtra took place in the vulture peak at Rājagṛha, and it is generally accepted by scholars. Moreover, we believe primarily on the basis of above scholarly documentary evidence, that the place origin of the Hṛdaya Sūtra possibly in the northern and was composed around the first century B.C. It is also very important to note that the most earlier Indian Sanskrit palm leaves manuscript was preserved today in Horyu-ji temple in Japan since 609 A.D. Except the two leaves version we could not found any original Sanskrit version before the 6th century. The development of the Prajñapāramitā literature in India. The Hṛdaya Sūtra was created in the third stage of development and is the best known of all Prajñapāramitā texts. Followed by, the development of this sutra in china, the translation of first Hṛdaya Sūtra in Chinese started from Dong Wu dynasty by Chih-ch’ien (190-250 C.E). But unfortunately, his translation, however, has been lost since the early 6th century. Now there are eleven versions translations of the Hṛdaya Sūtra in the standard Chinese Tripiṭaka, until Song dynasty. Though there are several different translations, it is the one by the master Xuan-Zang that is most popular and widely adopted throughout the ages, because Xuan-Zang version consists of 260 Chinese characters only, with very clear and simple language. This is also the significance of this version. Recently, the most popular English translation of Hṛdaya Sūtra by E. Conze and this is a very accurate Western version, his translation text words are beautiful and simple than the previous others translation. (2) The commentaries are considerable number, because commentaries are the value of deep understanding the sutra. Based on the history, there are total seven commentaries in Indian Buddhist history. The seven commentaries now preserved in the Tibetan Tripiṭaka, luckily now have been translated into English, but at the same time unfortunately it has been entirely lost in the land of its origin (India). The seven extant Indian commentaries made a big role and influences during the Pāla dynasty. This period exegetes are very carefully examined the sutra of Mahāyāna, we can also clearly see that the Hṛdaya Sūtra is considered line by line through selections from the exegeses of the Pāla period scholars. The more representative commentaries made by Tibetan and Chinese commentators, appeared from the Tang until Qing dynasty. Furthermore, compare with Indian and Tibetan, the Chinese commentaries are double than others two countries. The modern era commentary mostly made by those modern famous Buddhist master’s and internationally expert scholars and make the modern people much easier to take a part in practice through by the light of wisdom and good metaphor given in the contemporary commentary with simple language and easy way. If we compare with the modern and ancient commentaries, we found that, it is suggested that the study of the ancient commentaries is better than the modern one. Early Indian Tibetan and Chinese commentaries are full comprehensive study and exploration of the teachings of ‘Emptiness’ with more wider and deeper from the different perspectives of Mahāyāna Yogācāra, Mādhyamaka, Tathāgatagarbha, and Tantrayāna philosophy etc. (3) Based on the documentary evidence which shows that there are two methods which are Meditation and Prajñā offered by the Prajñāpāramitā Hṛdaya Sūtra to remove the suffering of all the sentient beings. We are unable to attain the fully enlightenment or to be free from the cyclic existence of suffering, if we are lack in any of these two methods.These methods are Interrelated. Only the meditation is not enough. It is needs more cooperation with Prajñā (wisdom) simultaneously. These teachings have also been shared by Theravāda Mahāyāna and Vajrayāna schools. We can say this is the innovation of this dissertation. Moreover, Hṛdaya Sūtra, Mādhyamika and the Yogācāra School particularly accept the teachings of emptiness in the “Mahaprajñāpāramitā Sūtra”, because the emptiness is the main teaching of all the Mahāyāna schools to be completely free from all the suffering. “Mahaprajñāpāramitā Sūtra” is also the one causing Mahāyāna Buddhism to arise in India before a century. The core teaching of the Hṛdaya Sūtra is Prajñā of Emptiness. When it is realized, all the problems come to an end. It is undoubted that this one subject of Emptiness covers all of the Buddha’s teachings. The Hṛdaya Sūtra causes us to think differently, to open our mind eyes and to let our thoughts go beyond the enlightenment” or to reach the shore of the ocean of suffering ‘Nirvāṇa’.
An Analytical Study of Vimalakirti Nirdesa Sutra
Heng, Lin (2016)
Vimalakīrti Nirdeśa Sūtra is a Mahāyāna Buddhist text which was likely to be composed in 100 CE. There are twelve chapters written in prose, they are classical Sanskrit, besides, there are some verses in chapter one and chapter seven, those verses are composed in hybrid Sanskrit. It is a popular and influential sūtra which depicts the teaching addressed to Bodhisattvas by a layman named Vimala. This sūtra is a creative work filled by artistic imaginations. It contains many humorous stories of great wisdom. This is the typical characteristic of Mahāyāna Buddhism. This sūtra is special because it shows respect for non-monastic practitioners and stating the equality of laymen and women in Mahāyāna Buddhism. The Buddha Field is based on the common world and common people. Vimala showed his abhijñā and wisdom. This incredible abhijñā is the teaching method for attracting common people. It empowers the Buddha and Bodhisattvas with supernatural power. This is a suitable and effective way for dharma preaching. Meanwhile, abhijñā also reveals the doctrine of śūnyatā and mokșa. As seen in Vimalakīrti Nirdeśa Sūtra, Vimala appeared to be sick. This is a metaphor which refers to the skandha on the human body, we should not rely our bodies which would finally lead to decay. We should abandon this kind of sick, hollow, useless, impermanent body, never rely on it. We should pursuit the tathāgata-gotra. When we get this kind of body, we can get rid of all illness and troubles. Then, how to get the body of tathāgata-gotra? We need to hold the six pāramitā and go on practicing. Through the virtue of offering (dāna); the first of the 6 six pāramitā, lay people can gain karmic merit by donating to temples. Besides donation, we should practice meditation, as Vimal told, dhyāna can help removing skandha (five aggregates). Also, we have to go through bad conditions. We need to use our wisdom to attain perfect enlightenment. So that the Buddha Field of virtue and great vyūha will appear. Hence, applying the appropriate teaching method with inconceivable skill in liberative technique in Buddhist study is recommended.
Epigraphy and philology in Thailand, Laos and Cambodia : Current studies at the French Research School of the Far East (EFEO)
Francios Lagirarde (ภาควิชาภาษาตะวันออก คณะโบราณคดี มหาวิทยาลัยศิลปากร, 2003)
การศึกษาแบบวิเคราะห์แนวคิดเรื่อง "อธฺยาส" ใน "พฺรหฺมสูตฺรศางฺกรภาษฺย"
คาซูฮีโร ยามาโมโต; Yamamoto, Kazuhiro (2004)
การวิจัยนี้มีวัตถุประสงค์เพื่อศึกษาความคิดของศังกราจารย์ในพฺรหมสูตฺรศางฺกรภาษฺย โดยแนวคิดที่สำคัญ อธฺยาส (การทาทับ) การวิจัยนี้สมมุติฐานว่า ความคิดของศังกราจารย์ในพฺรหมสูตฺรศางฺกรภาษฺย มีอยู่หลายชั้นหลายลำดับ ความคิดแบบนี้เกิดขึ้นมา เพราะว่า ความคิดของศังกราจารย์มีทรรศนะสองชนิดเกี่ยวข้องกับแนวคิด “สิ่งสูงสุด” กล่าวคือ สฺวรูป-ลกฺษณา และ ตฎสฺถ-ลกฺษณา—The transcendental aspect และ the transcendent aspect— ทรรศนะสองชนิดนี้ทำใหความคิดของศังกราจารย์มีหลายชั้น หลายลำดับ ซับซ้อน ดังนั้น การวิจัยนี้มีจุดมุ่งหมายเพื่อศึกษาความหมายของทรรศนะสองชนิดนี้ในความคิดของศังกราจารย์ โดยใช้วิธีการการสืบค้นหลักฐานที่ศังกราจารย์เองแสดงในพฺรหมสูตฺรศางฺกรภาษฺยกล่าวอีกนัยหนึ่ง การวิจัยนี้ควรจะมุ่งอธิบายความหมายของสมาธิ (นิทิธฺยาสน อุปาสน วิทฺยา) อย่างชัดแจ้ง โดยการศึกษาการแปลความหมายของคัมภีร์อุปนิษัท การพิจารณาตามตรรกะ และการพิจารณาถึงปัญหาเรื่องกรรม และท้ายสุดกล่าวถึงความหมายของสมาธิหรือ อธฺยาส ในความคิดของศังกราจารย์ ผลการวิจัยพบว่า 1) อธฺยาส คือคำที่มีความหมายเหมือนกับสมาธิ ซึ่งสำคัญที่สุดในความคิดของศังกราจารย์ 2) ปัญหาของสมาธิเกี่ยวข้องกับทรรศนะของสภาพหรือภาวะของชีวิตเรา 3) ความคิดเรื่อง สฺวรูป หรือ สฺวภาว เป็นพื้นฐานทางปรัชญาสำหรับทรรศนะนี้ 4) ทรรศนะเรื่องสภาพของชีวิตเรานี้ มีจุดมุ่งหมายเพื่อนิยามความหมายของตบะ (ตปสฺ) ขึ้นใหม่ ซึ่งศังกราจารย์เข้าใจว่าเป็นแสงสว่างของแสงสว่างทั้งหลายที่นำเสนอโดยคัมภีร์อุปนิษัท
จิตรกรรมภาพประกอบมหากาพย์รามายณะของวาลมีกิฉบับภาษาไทย
กุสุมา รักษมณี, มณีปิ่น พรหมสุทธิรักษ์, อารยา เลปนานนท์ (แปลภาษาอังกฤษ) (ฝ่ายศิลปวัฒนธรรม มหาวิทยาลัยศิลปากร, 2012)

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