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晚明佛教承续宋代以来禅净合流的历史趋势,盛行把禅宗参究工夫与净土持名念佛法门相结合的参究念佛禅,表现出从参究念佛论到摄禅归净论的思想转向。这一思想取向,既是明末禅学复兴的重要内容,同时也是晚明禅净合流的主要特色。与此同时,晚明丛林还存着从摄教归净到消禅归净的思想转向。从参究念佛到摄禅归净,从摄教归净到消禅归净,二大思想取向在客观上进一步使晚明佛教走向对净土信仰的全面皈依,并藉此而实现禅、教、净三者的真正合流.从而不仅体现出一种中国佛教从智慧走向信仰的思想特点,而且还使晚明佛教呈现出一种普世性的思想内容。 相似文献
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天台宗与净土宗的融合经历了不同的历史时期,而最早的萌芽则要追溯到天台宗的初创时期。天台宗创立之前,并无天台净土之分,智者大师整合南北佛教的时候,念佛法门是被作为禅法吸收到天台宗思想体系之中的,它是天台宗实修法门的必要组成部分,而且已显示出不同于通途法门的独特优势。智者大师对净土法门的肯定和重视,既有他兼顾不同根性的考虑,也有他晚年引净土以补天台的选择,形成了台净组合的雏形,这一时期可称为"教演天台,行归净土"的萌芽期。 相似文献
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本文论述了五台山地区净土宗的特色,指出了中国佛教的净土宗当是形成于唐代,而五台山高僧昙鸾实际上是中国佛教净土宗的祖师。同时,本文还指出,我国著名的翻译家、旅行家、佛学家、唯识宗初祖玄奘大师也曾去过五台山,瞻谒文殊圣地,传播唯识思想和弥勒净土教旨。 相似文献
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印光大师作为中国佛教净土宗的一代宗师,其所主张的教育内容体系主要是由道德伦常、因果报应与净土法门这三大部分所组成。这些教育内容不仅涉及到中国传统社会中佛教信众世俗生活的方方面面,同时.又体现出浓厚的净土宗教育的特色,从而将佛教信众的世俗生活与对净土法门的如理修学有机结合在一起,契理契机.简便易行,这也使得印光大师的教育主张得到了广大佛教信众的接受和认同,取得了很好的教育效果. 相似文献
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一、前言佛教净土是指被净化的国土,也就是净化众生,远离污染、秽垢和恶道的世界;是佛、菩萨和佛弟子所居住的地方,是众生仰望和追求的理想世界。佛教净土观念流传中国,经历了一个不断演变的过程,其间也日益增添了中国佛教学者的思想创造。最初盛行的是弥勒信仰,后来弥陀信仰与弥勒信仰发生争论,并取而代之,逐渐成为主流。由于天台、禅等宗派与弥陀信仰结合,约自中唐以来,唯心净土观念又日益流行,并成为此后中国净土思想的主导观念。迄至近代,则更衍化出人间净土的思想。对人间净土的执著追求,就是中国佛教、尤其是近现代中国佛教净土思想的… 相似文献
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正印光大师(1862-1940)[1]是上世纪中国佛教界最著名的高僧之一,其一生专弘净土,倡导念佛法门,道风远播,度生无数,被尊为净土宗第十三祖。而印顺导师(1906-2005)则是近现代杰出的佛教思想家,以学识渊博、著述宏富而享誉海内外,被视为人间佛教思想的导师。两位法师同为近一百多年来 相似文献
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There is an old but powerful argument for the claim that exhaustive divine foreknowledge is incompatible with the freedom to do otherwise. A crucial ingredient in this argument is the principle of the “Fixity of the Past” (FP). A seemingly new response to this argument has emerged, the so-called “dependence response,” which involves, among other things, abandoning FP for an alternative principle, the principle of the “Fixity of the Independent” (FI). This paper presents three arguments for the claim that FI ought to be preferred to FP.
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Two types of matching designs, static and dynamic, are differentiated. While all matching designs are logically the same in terms of the probability model which determines chance level of performance, an attempt is made to demonstrate that there is an interaction between the tactics, strategies, and actual knowledge ofS and the type of design used which will, in turn, lead to different results even whenS's knowledge is held constant. It is suggested that analogous situations may exist within the framework of the traditional psychometric model.The work reported in this paper was supported by a National Science Foundation Undergraduate Research Participation Grant (NSF-G15797) to the senior author. The authors are indebted to Joel E. Greene for his advice and criticism. 相似文献
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《Canadian journal of philosophy》2012,42(3):303-321
If practical reasoning deserves its name, its form must be different from that of ordinary (theoretical) reasoning. A few have thought that the conclusion of practical reasoning is an action, rather than a mental state. I argue here that if the conclusion is an action, then so too is one of the premises. You might reason your way from doing one thing to doing another: from browsing journal abstracts to reading a particular journal article. I motivate this by sympathetically re-examining Hume's claim that a conclusion about what ought to be done follows only from an argument one of whose premises is likewise about what ought to be done. 相似文献
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