This dissertation critically examines and demonstrates how Jingyuan (1011–1088), a Song Dynasty Chinese Buddhist monk, transformed the Avatam˙saka Sūtra into a liturgy that conveyed the Sutra's vision of the Mahāyāna Bodhisattva ideal. In keeping with the earlier interpreters, Chengguan (738–839) and Zongmi (780–841), Jingyuan understood the Avatam˙saka Sūtra, long considered the pinnacle of Buddhist philosophy and cosmology, as a handbook of Bodhisattva practices. For them the Bhadracaripran&dotbelow;idhāna Chapter , the source of the Avatam˙saka Liturgy, held the key to cultivating the Bodhisattva Path articulated by the Sūtra . Jingyuan distilled the essential elements of Samantabhadra Bodhisattva's Practices and Vows that comprise the Bhadracaripran&dotbelow;idhāna into existing liturgical formats. The result was three recensions, collectively referred to as the Avatam˙saka Liturgy—the Expanded, the Condensed, and the Popular Versions—in varying degrees of complexity, suited to the different needs of his Buddhist community.; To transform Mahāyāna ideals into liturgy, Jingyuan drew upon visualizations from the Bhadracaripran&dotbelow;idhāna , which when performed with ritual prostrations, constituted the heart of the liturgical practice. He further integrated two distinctly Avatam˙saka visualizations: the Infinite Contemplation of Indra's Net and the Unobstructed Contemplation of the Dharma Realm, into the sitting meditation section of his Expanded Liturgy. Thus, Jingyuan combined the movement of bowing with the stillness of meditation to produce a single method for cultivating the samādhi states articulated by the Avatam˙saka Sūtra. Jingyuan's efforts revitalized the Avatam˙saka tradition in twelfth century Hangzhou and earned him recognition as an Avatam˙saka patriarch.; The dissertation concludes with reflections on the continuity of the Avatam˙saka Liturgy among contemporary Buddhists and suggests that contemplative-devotional liturgies can be a useful, even necessary aspect of Buddhist practice as it emerges in the West. The appendices include translations of the three recensions of the Avatam˙saka Liturgy, the Bhadracari Chapter of the Avatam˙saka Sūtra, and the Sūtra on the Contemplation of the Practice Dharmas of Samantabhadra Bodhisattva.
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机译：本论文严格地考察并展示了宋代中国佛教和尚靖远（1011-1088年）如何将 Avatam＆saka S＆umacr; tra 转变为一种仪式，传达了佛经对 Mah＆amacr的看法。 ; y＆amacr; na 菩萨理想。与早期的解释者城关（738–839）和宗密（780–841）一致，景远将 Avatam＆saka S＆umacr; tra 长期以来一直视为佛教哲学和宇宙学的巅峰之作。菩萨习俗手册。对他们来说，的出处 Bhadracaripran＆quot; idh＆amacr; na Chapter ，是培养 S＆umacr; tra表达的菩萨道的关键。 。靖远把普贤菩萨的习俗和誓言的基本要素提炼成现有的礼拜形式，其中 Bhadracaripran＆quot; idh＆amacr; na 。结果是三个版本，统称为 Avatam＆saka Liturgy - Expanded ， Condensed 和 Popular版本-以不同程度的复杂性满足他的佛教社区的不同需求。为了将 Mah＆amacr; y＆amacr; na 理想转化为礼仪，靖远院借鉴了 Bhadracaripran＆idb; idh＆amacr; na 的可视化效果，将其与礼节性礼节结合起来构成礼仪的核心。实践。他进一步将两个明显的 Avatam＆ saka 可视化：Indra的网络的无限沉思和佛法境界的无障碍沉思，整合到他的 Expanded Liturgy 的静坐冥想部分。因此，靖远结合了鞠躬的动作和沉思的静息，产生了一种单一的方法来培养 Avatam＆saka S＆umacr; tra 所表达的 sam＆amacr; dhi 状态。靖远的努力复兴了十二世纪杭州的 Avatam＆＃39; saka 传统，使他获得了 Avatam＆ saka 族长的认可。论文的结论是对当代佛教徒中阿瓦坦·萨卡礼仪仪式的连续性的反思，并提出了沉思灵修礼仪可能是佛教实践的有用，甚至必要的一面。附录包括 Avatam＆saka Liturgy 的三个版本， Avatam＆saka S＆umacr; tra 的 Bhadracari章的翻译，以及《沉思普贤菩萨修行法》 。
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