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对宋代佛教管理制度的研究现在还不是很充分,尤有深入的必要。本文从深层次的角度,进一步考述了宋代佛教中的度僧、籍帐和度牒的管理制度,指出在度僧中存在常度与敕度并行、在籍帐中全帐与敕帐交叉制约、度牒与戒牒和六念并用,以及坟寺和童行均系籍帐的几个特点,修正了以往研究的错误,同时又指出宋代管理佛教是空前捏化的,既是唐宋以来编户齐民籍帐管理制度的必然结果,也是佛教适应能力与妥协性格的曲折反映。 相似文献
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清人俞正燮推断,"摊丁入亩"的赋役制度改革是乾隆朝废除度牒制度的原因,学术界至今沿用此说,似成定论.在界定度僧、僧籍及度牒三个重要概念,梳理并剖析乾隆朝度牒制度主要内容的基础上,本文认为,"摊丁入亩"是废除度牒制度的必要但非充分条件,是外因(四个条件)之一.度牒制度被废除的内因是乾隆帝利用该制度裁减僧人所导致的五个矛盾.内因(五个矛盾)和外因(四个条件)结合起来才是乾隆朝废除度牒制度的真正原因. 相似文献
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明代僧官制度是朱元璋加强中央集权的产物。僧官制度从中央到地方形成一整套完整的系统。僧官在管理佛教事务中发挥了重要作用,各僧司衙门配合礼部做好全国的佛教管理工作。明代僧官制度与世俗官僚制度相适应,具有鲜明的时代烙印。 相似文献
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在佛教的信仰中,可以分为两类:一者在家信徒,二者出家僧伽。按照佛教的教义,出家僧伽称为僧宝,是三宝之一,承担住持佛法的重任。出家梵语Pravraiya,音译作波吠你耶。出家乃远离世俗之尘,所以又称为“出尘”;出家必须剃落须发,抛弃俗服,并且穿着坏色衣,所以出家又称“落饰”、“剃发”、“落发染衣”、“剃染”、“落染”。在七众弟子中,除优婆塞与优婆夷二众属在家众外,其余比丘、比丘尼、式叉摩那、沙弥、沙弥尼等五众皆为出家众,称为出家五众。出家,并不是佛教最先发明的,更不是佛教所专有的,在释迦尊尚未降生以前的印度,就有很… 相似文献
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两宋是中国佛教转折的重要时期,僧官制、度牒制、敕额制日渐完备,佛教管理完全纳入国家政权控制之下,呈现出世俗化、平民化特点。关于宋代佛教政策,前贤多有研究,并取得了较多成果①,但对部分问题的分析仍有待深入。20世纪70年代末,日本学者竺沙雅章便注意到了宋代寺院的赐额、改额情况,并对《咸淳临安志》、《嘉泰吴兴志》、 相似文献
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明代成都地区稳定的政治及经济环境为佛教的发展提供了保障,所以明代成都地区佛教的发展也处于比较平稳的状态,并一直持续到明末。在明代成都地区佛教发展史上,产生了楚山绍琦这样的高僧,同时寺院庵庙的发展也比较繁盛。尤其值得注意的是,明代成都大邑县雾中山佛教在这个时期达到极盛,成为成都地区佛教中心之一及蜀中佛教圣地。不过,明末战乱对成都地区佛教的发展造成了很大破坏,成都地区佛教的复兴是进入清代且社会稳定后才开始的。 相似文献
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佛教自汉代传入中国后便不断地中国化,至宋明以后,中国化的佛教便完全成熟。作为成熟的中国化佛教的一个重要标志,便是佛教僧人将中国本土经典“佛经化”,以佛教的道理来诠释中国本土经典,形成了中国佛教思想史上的一个新运动,作为这一新运动的一个典型实例,晚明时期的高僧真可将《易经》“佛经化”,用佛理来诠释《易经》。通过这种诠释,真可不但从总的方面论述了《易经》中所蕴含的佛理,更是深入到《易经》六十四卦的具体卦例中去探索佛理,向人们昭示了《易经》的卦爻逻辑在表达佛理方面所具的特有功能,并使人们得以借助易理来通晓佛理。 相似文献
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Thomas Borchert 《Journal of Contemporary Religion》2020,35(1):53-70
ABSTRACTThe act of giving is among the most fundamental acts within the Buddhist world, particularly in the Theravāda communities of Southeast Asia. In many of these communities, lay followers give food and other dāna (merit-making gifts), providing monastics with the ‘requisites’ that they need to survive. Yet there is relatively little discussion within Buddhist or scholarly communities about what should be given, with formulaic lists representing the majority of discussions about these gifts. However, sometimes, the gifts given to monastics are not always appropriate, even bad. What to do in those cases is not always clear. In this article, I explore the ways in which monks in Thailand and Southwest China think about gifts that are not good. What becomes clear is that, despite the prevailing view that discipline is a universal process based on the vinaya (disciplinary code of Buddhism), monks have different views about what constitutes a ‘bad gift’ and what to do about it. I argue that paying attention to bad gifts allows us to see that lay communities have significant voice—although this is often implicit rather than explicit—about what constitutes ‘proper’ monastic behavior. 相似文献
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Michael S. Christopher Varinthorn Christopher Sukjai Charoensuk 《Mental health, religion & culture》2013,16(3):303-314
Mindfulness has its roots in Eastern contemplative traditions and is rapidly gaining popularity in Western psychology. However, questions remain regarding the validity of Western operationalizations of mindfulness. Therefore, the purpose of this study was to assess the applicability of several Western mindfulness measures among a sample of Thai Theravāda Buddhist monks. Twenty-four monks recruited from Buddhist temples in Thailand participated in the study. The monks evinced similar associations between mindfulness and related variables as American validation study samples did, and on two facets of mindfulness the monks’ mean scores were greater than an American college student sample. However, the American sample endorsed significantly higher scores on three other facets of mindfulness. These results raise concerns about whether these scales are measuring mindfulness as it is conceptualized in a Buddhist context. Future research with larger samples is needed to further assess the cultural validity and measurement equivalence of Western mindfulness measures across cultural groups. 相似文献
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明末高僧(?)益智旭,通过对《周易》经传文本的禅学解释,在理解易佛关系问题上勇于创新,比较系统地构建了独特的禅易相通思想理论.本文以《周易禅解》文本内容为依据,结合《灵峰宗论》中与易学相关的内容,从“易即易理贯彻始终”、“易理即自心之易理”、“易理即无住之佛理”等方面深入分析,揭示出“易理与佛理本无二致”是智旭的一大创新思想。 相似文献
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宋代以降,融会佛教诸宗已成佛教界主流,继而又与"三教合一"思潮相互激荡.明代的智旭,他既"究心于台部",又倡导融会诸宗、儒佛会通,他的<周易禅解>一书即是这种思想的产物.书中智旭把天台的无情有性与周易之铺天匝地、天台的止观并重与周易之乾坤刚柔、天台的四悉檀与周易的训蒙之道加以会通,并以周易的<井>卦解天台六即果位,以周易之<大有>卦解天台之"十界互俱"说. 相似文献
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Daravuth Yel Anthony Bui Jayakaran S. Job Synnove Knutsen Pramil N. Singh 《Journal of religion and health》2013,52(3):904-914
There remains a very high rate of smoked and smokeless tobacco use in the Western Pacific Region. The most recent findings from national adult tobacco surveys indicate that very few daily users of tobacco intend to quit tobacco use. In Cambodia, a nation that is predominantly Buddhist, faith-based tobacco control programs have been implemented where, under the fifth precept of Buddhism that proscribes addictive behaviors, monks were encouraged to quit tobacco and temples have been declared smoke-free. In the present study, we included items on a large national tobacco survey to examine the relation between beliefs (faith-based, other) about tobacco, health, and addiction among adults (18 years and older). In a stratified, multistage cluster sample (n = 13,988) of all provinces of Cambodia, we found that (1) 88–93% believe that Buddhist monks should not use tobacco, buy tobacco, or be offered tobacco during a religious ceremony; (2) 86–93% believe that the Wat (temple) should be a smoke-free area; (3) 93–95% believe that tobacco is addictive in the same way as habits (opium, gambling, alcohol) listed under the fifth precept of Buddhism; and (4) those who do not use tobacco are significantly more likely to cite a Buddhist principle as part of their anti-tobacco beliefs. These data indicate that anti-tobacco sentiments are highly prevalent in the Buddhist belief system of Cambodian adults and are especially evident among non-users of tobacco. Our findings indicate that faith-based initiatives could be an effective part of anti-tobacco campaigns in Cambodia. 相似文献
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Kyungbong Kim 《亚洲哲学》2017,27(3):189-209
This study proposed to compare and analyze the five stages of cultivating the Yogâcāra path (唯識五位) and the spiritual journey in the Ten Ox-Herding Pictures (十牛圖). To achieve this, the study investigated the core concepts and practice methods of the two approaches and analyzed their relations from the literatures reviewed. The results showed that the end goal of the two approaches is the same, the attainment of Buddhahood, with the two having common characteristics including the practice of being aware of the impermanent and no-self (無常·無我), and the fulfilling benefit of sentient beings. The results suggest that our Buddhist practice system needs to sincerely consider the realistic ways by which one can help people in agony in contemporary society, not by emphasizing on the enlightenment through a specific practice way for all people, but by tailored practice methods based on each one’s faculties in understanding Buddhism. 相似文献
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Alicia Turner 《当代佛教》2013,14(1):66-77
While those who sought solidarity between Asians and Europeans in the colonial era often ended up replicating the colonial divisions they had hoped to overcome, the interstitial position of working class and beachcomber Buddhist monks allowed for more substantive modes of solidarity and critique. U Dhammaloka offered a sophisticated critique of British colonialism in its religious, cultural and material modes, but opted to focus his efforts on Buddhism as an avenue of resistance because it offered him a means of connection, like that which Leela Gandhi has identified as a ‘politics of friendship.’ 相似文献
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Tim Mapel 《Journal of religion and health》2007,46(1):19-34
This study explores the adjustment process of five Western ex-Buddhist monks to life after the monastery, using an in depth
case study approach and thematic analysis. Participants discussed their initial experience of leaving, the process of creating
a new life and their relationship with the past. The findings indicated that while each case was unique, significant common
themes emerged as features of the adjustment process. The adjustment had been multi-dimensional, challenging, difficult, confusing,
complex and profound for the participants. They had to contend with issues of grief, delayed development, missing out on life
experiences, difficulties with intimacy, money, identity, depression, anxiety and confusion. This was combined with the hope
and promise of many newly found freedoms involved in establishing a new life and identity. Parallels are drawn to the experience
of Catholic priests and nuns who have departed their Orders, Vietnam veterans, ex-cult members and individuals who have left
total institutions where their identity and daily lives were highly prescribed. The adjustment experience of ex-Buddhist monks
extends the literature on Buddhist monks and provides an example of a life transition of interest to the helping professions
because of its potential relevance to a range of major transitions for which clients may seek assistance.
Tim Mapel is a lecturer in the Bachelor of Applied Social Sciences degree at the Eastern Institute of Technology in New Zealand.
He has a Master’s degree in counseling and works with individuals, couples and groups. He has a passion for the practice of
mindfulness and for facilitating a sense of aliveness in people’s lives. He is an advanced Psychodrama trainee and spent 12 years
living as an ordained Buddhist monk. Originally from Boston, USA he has lived in the UK, Switzerland, and now considers New
Zealand home. 相似文献
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Mingran Tan 《Dao》2018,17(3):381-400
Wang Fuzhi’s 王夫之 remarks on Buddhism have not been given sufficient attention despite increasing research on him. The few works on this topic either focus on just one aspect of his view of Buddhism or fail to disclose the purpose and uniqueness of his attack of it. This essay analyzes his view of Buddhism comprehensively, in particular his insight into the paradox of Buddhist universal love and his rejection of Buddhist retribution and reincarnation from Confucian righteousness and qi 氣-monism. In addition, it also explores the reason, context, and limitations of his criticism, that is, his reaction to the popular approach of “understanding Confucian classics through learning Buddhism” in the late Ming 明, his response to Zongmi’s 宗密 criticism of Confucian cosmology and human nature, and his misunderstanding of some Buddhist concepts. Yet his criticism is still illuminating to our understanding of the interaction of Confucianism with Buddhism and other religions. 相似文献