摄论学派与智顗教观思想的形成

智顗教观思想的形成,摄论学派是重要来源之一。智顗将《摄论》置于"别教"对摄论学派的思想进行吸收与批判。从心识论来说,智顗认为心、意、识三者的关系是"一法论三,三即是一",用三轨来解释阿摩罗识、阿黎耶识、阿陀那识。但是,从止观的实践与"非三非一"对摄论学派给予批判。从止观的体系来说,我们推测《摩诃止观》的"十广"、《次第禅门》的"十章",都有可能受到《摄论》的影响。智顗以三轨解释真谛三藏的一乘三义。同时,在佛身论方面,智顗批判真谛的三身是"别教",主张三身皆是真实;而且,他还引用真谛的"如如如如智"来解释三身。     

澄观与华严宗

这里要谈的就是被称为“清凉国师”的唐代和尚澄观及其对佛教的贡献。澄观生于唐玄宗开元二十六年(738年)唐文宗开成四年(839年)圆寂,活了一百零二岁,可算是位长寿的和尚了。他俗姓夏侯,字大休,越州山阴(今浙江绍兴》人。关于他的身世还有一段传奇式的记载。     

熊十力与内学院的《新唯识论》之争评议

《新唯识论》问世后即饱受争议,熊十力与内学院诸君曾为此多番辩难。通过回顾双方几次正面交锋的情况,可知熊十力对唯识学的一些关键性概念的理解是有意误读,而刘定权对熊十力的批评多为意气之辩,吕澂则意在借批评《新唯识论》抨击整个如来藏佛教宗派,只有王恩洋对《新唯识论》的回应是立足《新唯识论》义理本身而发。实际上,《新唯识论》之争在佛教内部是唯识学与如来藏学之争的延续,而内学院诸君与熊十力之间的根本分歧在于双方儒佛立场的不同。     

《大乘止观法门》与《究竟一乘宝性论》的义理关联

《大乘止观法门》在对真如的解释上,基于《大乘起信论》真如生万法的思路而提出解决方案;在对真如状态的描述上,它借用了《究竟一乘宝性论》的有垢真如与无垢真如的概念;在如来藏的解释上,它是基于《宝性论》如来藏三义的理论构架下的再诠释。其作者对《宝性论》《佛性论》及《起信论》等与地论系统有关的经论比较熟悉,但从语句表达来看,其成书应晚于后三种论著,且出于不同系统的作者或译者。成书于中国的《大乘止观法门》在义理上受到《宝性论》等印度文献的影响,对天台思想乃至隋代以后的整个中国佛教影响深远,进而通过日本中古天台思想波及日本佛教。     

从日本华严宗的两大派别反观中国华严思想史

日本华严宗在镰仓时代形成了两大派别,它们的代表人物分别是明惠和凝然。本文首先阐明了明惠、凝然与中国华严思想家李通玄、法藏等人的思想联系,进而对他们各自提出的道统学说进行了分析,再进一步考察了中国华严思想史上的不同流派以及中国华严教团的成立问题,澄清了学术界对此存在的长期误解,提出了中国华严教团形成于宋代的新观点。最后,对华严宗道统说在中日两国形成的历史过程和它们对近现代佛教研究造成的影响进行了批判性总结。     

华严风光

奈良大佛日本奈良的东大寺是南都七大寺之一 ,它是日本华严宗的总本山。奈良时期是总国分寺。这座寺院是受圣武天皇的敕愿 ,作为镇护国家的道场创建的。东大寺的大佛也称奈良大佛 ,是一件国宝级的文物。这尊大佛在大佛殿创建后两度被烧毁。特别是1 1 80年源平之乱中 ,大佛殿全毁 ,大佛头部被烧落 ,身体部分半溶化。东大寺老僧重源费尽千辛万苦 ,将寺院修复。三百八十七年后的 1 576年 ,在足利末期的战乱中 ,大佛殿又被焚烧 ,大佛遭到毁灭性的损坏。大佛长期裸露在庭院里。江户时期 (1 60 3— 1 867)的公庆法师与大佛朝夕相处 ,立志修复大佛…     

华严宗史料的新披露——浅谈《贤首宗付法师资记》的史料价值

《贤首宗付法师资记》一书披露了华严宗的一些鲜为人知的新史料,对宋元以降的华严宗史研究大有裨益。如对高原、宝通、云栖、雪浪四大法系的传承脉络进行了详细的条列,以文字、图片和音像并用的方式记录了当代华严宗的传法盛况,透露出贤首宗“无尽藏灯大会”传法有“枝叶光茂”、“含晖发焰”、“分枝布影”三种不同的内部消息。而且对海云法师所倡导的新古典华严学也进行了初步的总结和概括,因此也是研究当代佛教的直接资料。     

Early Childhood Antecedents of Aggression and Passive-Withdrawal in Early Elementary School

Early childhood antecedents of elementary school aggression and passive-withdrawal were evaluated in a large longitudinal study (N = 191). With teacher ratings as outcome measures, a variety of predictor variables were selected from a comprehensive data base. Predictors were selected to represent several major factors: (a) a developmental history of insecure attachment and poor adjustment; (b) inadequate or hostile parental care; and (c) stressful or chaotic life circumstances. Support was found for the prediction of these behavior problems from early childhood measures (up to one third of the variance), with results varying with sex and outcome measure. Results were stronger for boys than girls, and stronger for aggression than for passive-withdrawal. Boys' outcome was strongly related to attachment classification at 18 months. It is suggested that these findings support Bowlby's view that early acquired "working models" of self and other affect later interpersonal functioning.     

华严寺

<正>华严寺位于大同城区西南隅,是市内最著名的梵刹。因依据佛教《华严经》而修建,故名华严寺。据《辽史》记载:辽道宗巡视西京(大同),遂建"华严寺,奉安诸帝石像、铜像"。由此可知,华严寺不是一般的佛教寺院,是辽代的皇     

Family Change Groups for the Early School Age Child

Children who have recently undergone radical family changes may experience difficulty in coping with the stress that their new situation may evoke. These situations include a recent divorce or separation, joining a foster family, going to live with relative, death or serious illness of a sibling or parent, or incarceration of one of the parents. It may involve living in a non-typical family. The focus of his article is on a family change program which has been found to facilitate the adaptation and the further development of coping skills of the 5-7 year old child who has recently undergone family changes. This article is based on experience with approximately 30 groups over a five year period with this and other age groups. The groups usually consist of 4 to 5 children with one leader. The 8-12 sessions for each group last approximately 40-60 minutes. The treatment goals include coping more effectively with stress evoked by the child's unique living situation, mdfying distorted cognitions associated with the family situation, learning lo relax and resolving sleeping problems. The interventions include reading and discussion of excerpts from children's books, relaxation and imagery training, token reinforcement, modeling, self instructional training, homework, cognitive correction, and interactive games and crafts. Consumer satisfaction and that of parents and teachers referring the child has been high. Most treatment goals appear to have been achieved.     

Spiritual Formation in Christian School Counseling Programs

This article makes the case that Christian school counselors should be more directly engaged in student spiritual formation. To accomplish this aim, the historical context for the discussion is first explored, followed by a review of contemporary medical and psychological research associating a positive spirituality with healthy functioning across a variety of developmental domains. The argument is then situated within developmental theory and systems thinking as well as the Christian theological—philosophical writings of John Macmurray. Recommendations for improving Christian school counseling practice as they relate to student spiritual formation are included.     

对法藏《华严一乘教义分齐章》中"同教"部分之概念"乘"的解析

“乘”这一词,本义是运输工具,指车乘,在佛教经典中,用它来比喻能够运送众生到解脱果地的佛陀教法。以“乘”判教的源头在印度,佛典传译到中国之后,这个词又衍化出更为复杂的涵义。《华严一乘教义分齐章》,是法藏的判教论著,也是法藏的佛学概论,其在讲说“同教”时,把佛陀一代说法,进行了分乘。我们把这些关于“乘”的名相,进行分析。     

小学生自信心养成的实验研究

本研究对辽宁省六所小学544名儿童自信心发展水平进行调查分析,并进行儿童进行自信心养成的实验研究。结果表明：实施“自主教育系列活动”能有效地促进小学生自信心发展;儿童自信心发展水平随年龄增长呈现不均衡状况;小学高年级女生自信心发展水平高于男生;双亲家庭儿童自信心发展水平优于单亲家庭儿童;独生子女与非独生子女的自信心发展水平没有显著差异。