中国佛教净土思潮的演变与归趣

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…     

略论弥勒净土信仰在中国的兴衰

正近代以来,海内外学者对弥勒信仰有较多关注,对弥勒净土也给予一定研究。佛教界的研究以太虚大师及其弟子印顺导师为代表,不仅在人间佛教的角度对弥勒净土予以高度肯定,并深有体证。成一法师编有《弥勒净土法门集》,进一步系统揭示     

弥勒信仰与弥勒造像的演变

在中国佛教的发展过程中,弥勒信仰曾一度盛行,并对社会生活产生过重大的影响。它作为印度佛教净土思想的内容之一,可在婆罗门教和小乘佛教中找到渊源。只是到大乘佛教形成时,为了解决人生未来问题,才在其净土信仰的系统思想中,产生了弥勒兜率净土的内容。这种思想,在印度的影响并不太大,但到传入中国以后,因与特定的社会条件相结合,却曾得到了广泛的传播。崇拜弥勒的思想,跟随着不同时代的步伐,最先得到传播的是弥勒上     

推动中国佛教现代化转型 开创佛教中国化的新境界北大核心CSSCI

今天,我们在弥勒菩萨应化圣地、太虚大师曾经住持弘法的道场——浙江奉化雪窦寺,隆重举行太虚大师圆寂70周年纪念大会,缅怀太虚大师一生的愿行事业,深入研究太虚大师的思想宝藏,对丰富发展“人间佛教”思想,进一步加强当代中国佛教自身建设,不断开创佛教中国化新境界,构建世界新文化具有积极的推动作用。太虚大师是我国近现代佛教改革的倡导者。面对清末民初中国佛教内外交困的危机.     

古代泽州的弥勒信仰CSSCISSCI

古代泽州的弥勒信仰源远流长,以青莲寺为中心,主要表现为弥勒上生信仰,是泽州佛教僧众净土信仰的主流。而其最流行时期主要在中唐和金代,其流传与唯识学在泽州的弘传关系密切,唐代的弥勒信仰还受到法华信仰的影响。弥陀净土信仰则主要在俗家信众中传播,以青莲寺和松岭寺来看,金明昌、泰和以后方始流传。     

古代泽州的弥勒信仰

古代泽州的弥勒信仰源远流长,以青莲寺为中心,主要表现为弥勒上生信仰,是泽州佛教僧众净土信仰的主流。而其最流行时期主要在中唐和金代,其流传与唯识学在泽州的弘传关系密切,唐代的弥勒信仰还受到法华信仰的影响。弥陀净土信仰则主要在俗家信众中传播,以青莲寺和松岭寺来看,金明昌、泰和以后方始流传。     

东晋净土及观音信仰的地域流布

东晋出现了四大佛教中心:襄阳、庐山、建康、会稽。它们以佛理探讨为主,但民俗信仰也在教理佛教氛围中培植。道安在襄阳僧团内倡导了弥勒信仰;慧远在庐山教团中进行着阿弥陀佛的集体崇拜实践;建康皇室佛教充斥着低级淫祀;而会稽地区,却酝酿并盛行开了观世音信仰。这些民俗信仰既具有一定的地域性,又具有相当的流动性。佛教的民俗信仰中有一个趋势:弥勒作为佛的身份和上生净土、释疑解难的一面被阿弥陀佛信仰取代;弥勒作为菩萨的身份及未来佛下生人间的一面渐被观音菩萨现世救济取代。     

奉化雪窦寺:挖掘文化内涵 构建现代雪窦山

正雪窦山是一座具有悠久历史和深厚文化积淀的佛教名山,尤其是五代时期布袋和尚降生奉化,应迹雪窦山,因此更让雪窦山蜚声海内外。民国时期,太虚大师出任本山方丈,提出人生佛教的思想并致力于雪窦山弥勒道场的建设。建设名山文化,本质上是为了传承中国佛教中的精华。弥勒文化中浓缩了中国人的情怀、信仰及追求,具有鲜明的中国特色。虽然佛教由印度传入中国,但弥勒的形象早已被中国化,弥勒精神亦浓缩了中国人的智慧。近年来,雪窦山结合自身特点,     

故土新踪(下)——当代印度“新弥勒信仰”现象之考察、解析

正三、"新弥勒信仰"的特点特征目前的"新弥勒信仰"有几个显著的特点与特征值得注意,这将可能决定这种信仰未来的发展方向。1、普遍性当代印度的"新弥勒信仰",已经跨越了不同的地域、民族、语言以及不同的宗教,具有普遍传播的特征。     

弥勒信仰衰落原因简论

弥勒净土信仰在南北朝时期非常兴盛,到隋唐以后逐渐衰落.其衰落的内在原因,主要是在弥勒净土和弥陀净土的选择上,信众更倾向于后者.其次·弥勒净土后继乏人而弥陀净土却人才辈出,以及以弥勒为号召的民众起义所带来的负面影响,是弥勒信仰衰落的另一在原因.     

易道辩正

易道是易学思想的精髓或内在精神,其最根本的特征是所谓的“一阴一阳之道”。作为易学结构基元的易卦卦象符号,与阴阳观念具有先天性的亲和力,从而使得阴阳观念有了一个可以符号化表征的形式系统。在汉代,阴阳五行与易学成为一个统一的有机整体。两汉的象数理论试图将易道(天道)完全形式化努力的最终结果是“入于礻几祥”,成为一套牵强附会的繁琐哲学。魏晋以后,诸如“时”、“中”一类具有明显的个人独知默会、参悟修证意义的命题,逐渐成为一阴一阳、生生不息的“易道”最为生动的表征。道之真谛,若以易理言之,就是“自强不息”,“与时偕行”。     

"全球伦理"与"文明的冲突"

自美国9.11恐怖袭击事件后,塞缪尔.亨廷顿关于“文明冲突”的理论引起人们高度兴趣。以宗教为核心的文明之间的冲突真的难以化解吗?汉斯.昆的“全球伦理”观点对此提出挑战。本文将浅析一下“全球伦理”,及其化解“文明冲突”的可能性。     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

"Psychotherapy" versus "treatment"

Presents a comment on "Psychological treatments" by D. H. Barlow. Barlow proposed that we distinguish between the terms "treatment" and "psychotherapy." The author believes that not only is the distinction unnecessary, but that its implications could have negative consequences for the field of clinical psychology. It is the proposed distinguishing feature that treatments are "specifically tailored to the pathological process that is causing the impairment and distress" that is most problematic. Clinical psychology does not need a distinction that further exacerbates the split between researchers and practitioners.     

"Enmeshment" and "Fusion"

The paper examines two related concepts utilized by two different schools of family therapy. Any family seen to be "enmeshed" is also seen as "fused," and vice versa. The difference in the level of focus, on the "system containing the individuals" (structural) or the "individual in the system" (fusion), determines the difference in therapeutic approach of these two schools.     

“对的”与“好的”

什么是“对的”,和对它的证立,是道德哲学中具有争议性的核心问题,也是效用主义和道义论间的主要差异之所在。统合效用主义对于“好的就是对的”这个陈述有一套完整周延的说法。而道义论对这个问题的证立不够周延或没有足够的说服力。     

"本体论"与"伦理学"--形而上学的两个向度

形而上学有两个密切相关的内在向度,就是本体论向度与伦理学向度.在哲学史上,哲学家们之所以在"追求形而上学"的同时,又总是"反形而上学",并非是人们的形上本性出了问题,而是因为人们总是将形而上学视为单纯的"一维性",总是用一个向度来取代或遮蔽另一个向度.而所谓的"后形而上学思想",也并不是消解了形而上学,而是指形而上学从"本体论向度"转向了"伦理学向度".     

The development of children's understanding of "because" and "so"

Children's (5 years, 8 months to 8 years, 4 months) comprehension of "because" and "so" was assessed on both enactment and sentence completion tasks. The use of a within-subject design permitted performance on each task to be interpreted in terms of performance on the other. The pattern of results provided evidence against a componential model for the acquisition of causal connectives. This model holds that the two meaning components (cause, order) are acquired separately, with the order component being acquired several years later than the causal component. The results also were in accord with predictions derived from a contextual model of children's developing understanding of terms expressing logical relationships. This model posits that the understanding of relational terms is initially context dependent, such that children can understand relational terms when they express familiar relationships, but experience difficulty in forming representations of novel relationships solely on the basis of linguistic input. The lexical components of because and so are understood during the context-dependent stage, and the transition from context-dependent to context-independent understanding does not reflect further lexical development, but rather increasing facility in dealing with decontextualized linguistic input.     

Comparison of two theories of "ratio" and "difference" judgments

This article examines the hypothesis that judges compare stimuli by ratio and subtractive operations when instructed to judge" "ratios" and "differences." Rule and Curtis hold that magnitude estimations are a power function of subjective values, with an exponent between 1.1 and 2.1. Accordingly, the two-operation model tested assumes magnitude estimations of "ratios" are a comparable power function of subjective ratios. In contrast, Birnbaum and Veit theorize that judges compare two stimuli by subraction for both "ratio" and "difference" instructions and that magnitude estimations of "ratios" are approximately an exponential function of subjective differences. Three tests were used to compare the theory of one operation with the two-operation theory for the data of nine experiments. The results strongly favor the theory that observers use the same operation for both instructions.