永明延寿的净土信仰及其唯心净土思想

永明延寿是五代宋初影响深远的禅僧。他倡修净土,长期以来被视为禅宗领袖接纳弥陀净土信仰的早期典范。在《万善同归集》中,他旁征博引地论证了西方净土的殊胜和往生修行的利益。他使用的“唯心净土”的观念,则巧妙地将传统的“理土”问题放置在净土往生的语境之中,为弥陀净土信仰争取到更多的阐释空间和理论架构。     

唯心净土：唐宋时期净土思想评判的多元表述

“唯心净土”是唐宋时期汉地佛教思想家在解释经典、构建修行体系过程中形成的语汇。研究者们常将其作为一个既定的概念看待,却难以阐明其真实意涵。实际上,唯心净土从未形成固定词义,历史上的佛教思想家们通过对其不断定义、诠释、使用、批判,表达自己对于弥陀净土信仰和念佛往生修行的态度。“唯心净土”话题的开展,激发了僧团之间的对话交流。弥陀净土信仰在此过程中逐步得到汉地各大佛教宗派的重视与认可。     

昙鸾的净土思想

昙鸾的净土理论是以秽净二土相待的世界观为出发点的。他指出现实世界污秽不净、苦难无边,是秽土;自此向西过十万亿佛刹土,还存在一个阿弥陀佛极乐净土,那里清净安乐、充满了美好和幸福。他极力倡导人们信仰阿弥陀佛,凭借阿弥陀佛的愿力,称念其名,往生西方净土,这是易行道;以其他任何方法修行都是难行道,不可能疾速成佛。     

唐代龟兹汉人的净土思想

<正>龟兹是古代西域著名的佛教国家,中原佛教素来受惠于龟兹,如中原净土信仰之形成就与龟兹僧人对净土经典的传译分不开。但是,公元7世纪中叶以来,随着唐朝对西域的经营,并设安西都护府于龟兹,大量汉族僧俗西渡流沙,来到龟兹,出现了中原佛教向龟兹的回传。汉人在遥远的龟兹开窟建寺、绘制壁画,为汉人热烈推崇的净土艺术也在龟兹石窟内大放异彩,其中不乏精美之作,可     

憨山德清的净土思想

憨山的佛教修持始于参禅 ,终于念佛。憨山以“唯心净土”指代净土法门 ,又不废西方净土作为修证指向的存在 ,但强调一切净土皆为心造 ,而不具实相 ,并立足禅者立场 ,以念佛观想为通达净土的正因 ,以参究念佛融摄禅净 ,在明末佛教净土信仰中独具特色     

虚云和尚人间净土思想探微

一、人间净土思想缘起 （一）现实中人间秽土的挤迫 虚云和尚所处的时代是中华民族多灾多难的时代．经历了清末、民国、新中国这三大政权的更替，用虚云和尚自己的话说即：“坐阅五帝四朝，不觉沧桑几度；受尽九磨十难，了知世事无常。”日军的侵华给中国人民带来的苦难是巨大的，虚云和尚曾说：     

净土法门

慈云寺每年冬季为纪念弥陀诞辰都要举行念佛七。今年的佛七到今天已是第三天了。来参加法会的居士不少,据说有二百多人。天气很冷了,能有这么多人冒着严寒来到寺院念佛,很殊胜,也很难得。希望同修们珍惜这个机缘,好好念佛。     

道安佛学思想及其弥勒净土信仰

道安作为中土早期佛教的一代宗师,于佛教戒定慧三学均有卓越之发明,思想宏富深厚.文章分疏、论析了道安有关戒定慧三学的理趣要旨,阐释了其由早期禅观向般若学转变的理论进路及其弥勒净土信仰之衷曲,力图突显其佛学思想及信仰之于早期中土佛理建设的胜义.     

袁宏道《西方合论》净土思想初探

本文分别从佛教的教、理、行、果四个方面,对袁宏道的《西方合论》进行研究,探索其净土思想。通过分析宏道的判教原理、净土实存之证明及信、愿、悟并进的修行理论,反映出其显净理、破狂禅的宏法目的。     

心中的净土

系裕 洲无藉爪粥马月 蛛 窗 娜 罗 为天际会着巧屯酬 袱 .一片自云卜 节生卞书声 塞脚葵娜 必 龚云 封 粼 黝 排· 邓 又;公 姗 斯 勇于 二长浦汇 门饿袱浦 i飞(汁 绪影 蓦 戮 酬 氨 二 f浦掀:育 裂笃蕉 毓 应了 月为、_一伙 欲好了摧舞l蛤 叹龙怡泞二 少界 _竺 已 卜肠笼 手 洲柱 井 崖 然 群孰孤 掀钱想 、浅 胃得分扒 心赏的乌公已经驱散 l移旗物飞i 姆〕粤事御水张 悄不本穿里 ...一~ 气目日A氏11-.-氏I广、 尸,仁,心中的净土@李艳!云南     

Generalized Change and the Meaning of Rationality Postulates

The standard theory of belief revision was developed to describe how a rational agent should change his beliefs in the presence of new information. Many interesting tools were created, but the concept of rationality was usually assumed to be related to classical logics. In this paper, we explore the fact that the logical tools used can be extended to other sorts of logics, as proved in (Hansson and Wassermann, 2002), to describe models that are closer to the rationality of a real agent. This revised version was published online in August 2006 with corrections to the Cover Date.     

Woods on Ideals of Rationality in Dialogue

Woods' paper Ideals of Rationality in Dialogue raises six problems for dialogue theory. Woods is right about the seriousness of the problems, but one school of dialogue, that stemming from the work of Charles Hamblin, avoids each of Woods' problems by using commitment instead of belief and by using only immediate logical relations. This paper summarises the reasons Hamblin's school took this course, and explains how Woods' problems are thereby avoided.     

Rationality in Religion

Religion can be defined narrowly as belief in anthropomorphic supernatural beings. For Levy-Bruhl this meant that prelogical ‘mystic participation’ preceded true religion. For Donald Wiebe and others it means that philosophical-scientific rationality has been struggling to replace religion since the axial age. A broader definition of religion interprets rational post-axial theology as a development within religion, not a replacement of true religion. Both definitions are legitimate. The narrow definition highlights a tendency to superstition in religion. The broader definition recognizes the possibility of an evolution of religious thought.     

Rationality in Religion

Religion can be defined narrowly as belief in anthropomorphic supernatural beings. For Levy-Bruhl this meant that prelogical ‘mystic participation’ preceded true religion. For Donald Wiebe and others it means that philosophical-scientific rationality has been struggling to replace religion since the axial age. A broader definition of religion interprets rational post-axial theology as a development within religion, not a replacement of true religion. Both definitions are legitimate. The narrow definition highlights a tendency to superstition in religion. The broader definition recognizes the possibility of an evolution of religious thought.     

从《阿含经》看释迦牟尼的商业思想

<阿含经>为原始佛教、部派佛教所公认的根本佛法,其中包含了大量释迦对商人的说法,从中可看出释迦商业思想的主要特点是以因缘果报为中心,既重视经济发达,又提倡超越财利;既崇尚积累财富,又要勤俭节用;虽提倡自己勤俭又号召不吝惜地布施众生、慈悲利他.     

Gert on Subjective Practical Rationality

The purpose of this paper is to consider Joshua Gert’s novel view of subjective practical rationality in his book Brute Rationality. After briefly outlining the account, I present two objections to his view and then consider his own objections to a rival approach to understanding subjective rationality which I take to be much more plausible.

Need for Meaning,Meaning Confusion,Meaning Anxiety,and Meaning Avoidance: Additional Dimensions of Meaning in Life

Two aspects of meaning in life have drawn much attention in previous research: presence of meaning and search for meaning. We proposed four additional aspects concerning individuals’ thoughts and feelings about meaning in life: need for meaning, meaning confusion, meaning avoidance, and meaning anxiety. We developed items to measure these dimensions. Exploratory and confirmatory factor analysis indicated that the data fit the factors well. Convergent and discriminant validities of the four dimensions were demonstrated though their distinct patterns of correlations with other variables, such as personality traits, need satisfaction, personal aspirations, life satisfaction, anxiety and depression. Moreover, cluster analysis revealed that individuals could be divided into meaningful groups according to these dimensions, with each group demonstrating unique psychological features. Implications for future studies on meaning in life are discussed.