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八解浚遥源航周性海三明开广路镜朗心台心印毗昙(菩萨顶)八解:八解脱之略,谓解脱烦恼的八种禅定,又名八背舍。《维摩诘经·佛道品》:“八解之浴池,定水湛然满。”浚(j(?)n):疏通之意。《书·禹贡》:“禹别九州,随山浚川。”周:周回之义。性海:喻真如的理性深广如海,指如来法身之境。《往生礼赞》:“性海如来尽是师。”三明:又名智证明,即证明智境显了分明,谓六通中的宿命通、天眼通、漏尽通,是阿罗汉所具之德。镜:照的意思。心台:比喻自性清     

唯识学八识结构及其奥义演绎(下)

四、阿赖耶识与十八界在唯识学的八识中,阿赖耶识是根本和枢纽,被视为是世间万象的原因和众生轮回的所依,是佛教实证出世间正智的所缘境,也是涅槃的依托。阿赖耶识是染净同源。染的方面:由于阿赖耶识受到虚妄现实的相应熏习,即阿赖耶识是对前七识杂染现行诸法力用的储藏而含有不净因子(种子),由此称阿赖耶识是染污的。净的方面:有两层涵义。其一,由于阿赖耶识对世间"境""尘"没有任何具体介入、没有任何闻见觉知,对世间现实没有任何贪著,所以阿赖耶识便具有不遮蔽真理实相的"无覆无记"的伦理性质,由此在阿赖耶识的识体上便显出清净性;这种清净性便是阿赖耶识实性,又称此为真如(此指因地真如,而不是成佛时的果地真如;因地真如是见     

道教节日

三清圣会道教信仰的最高尊神为“三清”。道教相信“三清尊神”是从混洞太无元化生出天宝君;从赤混太无元化生出灵宝君;从冥寂玄通元化生出神宝君。三清都是元始天王所化法身。《列仙传》说: “元始天王在天地末分时之一元精气,在大罗天上,化身于三清。一化无形天尊(今称元始天尊),常住清微天之玉清境;二化无始天尊(今称灵宝天尊),常住禹馀天之上清境;三化梵形天尊(今称道德天尊),常住大赤天之太清境。亦即元始天尊常住的境界,是三十五天之上的玉清境;灵宝天尊常住的境界,是三十四天之上的上清境;道德天尊常住的境界。     

传承农禅并举宗风 发扬崇俭戒奢传统

<正>云居山真如禅寺坐落于江西省永修县西南隅云居山顶,四周峰峦崔嵬,中央平坦开阔,天泓明月,波光粼粼,状如莲花圣城。真如禅寺自唐宪宗元和三年（808）道容禅师肇基千二百年来,禅风浩荡,高僧辈出,五宗法脉,衍流至今,素有“禅宗最胜道场”之美誉。一、汉传佛教崇俭戒奢的思想崇俭戒奢乃中华民族传统美德,修福惜福是中国佛教的重要理念。古德云：“俭,德之共也;侈,恶之大也”;“以俭得之,以奢失之”。佛教门中,亦复如是。《中阿含经》云：     

试论九定与解脱的关系——依说一切有部的观点

本文试图从说一切有部的观点出发,论述九定或等至与涅槃解脱的关系。"九定/等至"就是四禅和前三无色定,再加未至定和中间定。佛教认为,修行者只要依靠这九定中任何一定,断除三界烦恼,就可以获得解脱,而依靠最高的非想非非想定并无能力断除烦恼,从而获得解脱的机会,因为在此定境中没有无漏道。另外,修行者只要获得九个等至的任何一个,如果没有断除烦恼,就会投生到与此定相应的天界中去,投生天界还是获得解脱,主要看修行者修定时是否能够断除三界烦恼。     

自性自度

禅宗六祖惠能大师提倡学佛人“各须自性自度”,度自性众生。他说:“邪来正度,迷来悟度,愚来智度,恶来善度,如是度者,名为真度。”邪正迷悟,愚智恶善,怎样来衡量判断呢?佛教认为:贪、嗔、痴三毒为邪,戒、定、慧三无漏学者为正;迷心迷色,悟无所得;愚人自缚,智者解脱;恶事害人害己,善事自利利他。心、佛、众生,三无差别。众生与诸佛,本来平等,不假造作,本无所度。所谓度者,就是要明白心性动态,处理好身与心、心与境的关系,达到恢复自己本有觉性的目的。谈到     

破诤论──答真如四难

法本无诤,起诤由人。建立此论,五门分别。一、略明《大乘起信论》之宗旨,二、略明真如、唯识二宗缘起之开合同异,三、正结于随缘真如之四难,四、正答四难,五、结文回诤。略明宗旨者。《起信》以一心为体,依一心开二门,依二门立三大,依三大起四信,依四信修五行,...     

“气”概念几个层次意义的分殊

中国哲学的“气”概念,含义极广,几乎举凡世间一切事物都不出“气”概念之范围。这也难怪,因为在先秦时期就已形成了以“气”为世界万物之本原或元素的思想,“气”被设想成“其大无外,其小无内”,也就是说,它的宏大乃是无限大,它的精微乃是无限小,从而“六合为巨,未离其内;秋毫为小,待之成体”(《庄子·知北游》),一切都是“气”所化生,一切都不出“气”之范围。这就像佛教认为一切都是出自“真如”,故云“真如即万法,万法即真如”一样。但是,“气”概念并非全无条理的“混沌”,而是有几个层次意义之分殊的。大致说来,“气”概念有物理、生…     

《坛经》中慧能关于“动”的思想探析

《坛经》中慧能关于"动"的讲法大致从两个层面上进行:在内与外的层面上慧能认为所言"动"者为妄想心动,而外在万法无有动与不动;在身与心的层面上慧能认为所谓"坐禅"不在于"身不动"而在于"性不动"。慧能此观点的理论基础是真如与念体一不二这种心的结构,故其强调在具体修行中要于动中达到不动,在念念不住的有动之心上保持性之不动而不染万境。慧能的"无念为宗,无相为体,无住为本"不仅是禅学思想,其更重要的意义是对僧人在坐禅等修行方法中误区的提醒和破除。     

佛教的语言观

佛教认为语言生产于人们的虚妄分别。众生生活在名言世界里 ,执着为真 ,因而烦恼倍盛。佛教则利用语言诠释真如妙理 ,帮助人们解脱烦恼 ,甚至直接在语言中当下体认诸法实相。     

Investigation of the two-factor model for the English version of the need for closure scale

Using the English version of the Need for Closure Scale, this research investigated previous, though largely ignored, recommendations to exclude the close-mindedness subscale and to treat the Need for Closure Scale as a two-factor (vs single-factor) scale. Reliability and correlational analyses supported the recommendation to exclude close-mindedness. The two-factor model without close-mindedness yielded better fit indexes than a single-factor model or a two-factor model with close-mindedness. Despite the strong cross-cultural use of the scale, no investigation had yet tested the two-factor model without close-mindedness using any language other than Dutch. The present results and discussion can improve the study of need for closure by encouraging more researchers to consider the supported recommendations. Roets and Van Hiel's proposed modification to make the Need for Closure Scale a single-factor scale was also discussed.     

Care for the Caregiver: Clues for the Pastoral Care of Clergywomen

In this article, we report the results of a qualitative study on the special challenges faced by clergywomen: the impact of gender, work demands, and personal and professional stressors, and the positive and negative coping strategies these clergywomen employed. We include a discussion of the pastoral care issues that emerged from the study and make recommendations for ways pastoral counselors may care for their own.     

Theology for the Life of the World

The purpose of theology is to discern, articulate, commend, and embody visions of flourishing life in light of the self-revelation of God in the life, death, resurrection, exaltation, and coming-in-glory of Jesus Christ. This purpose of theology is timeless, but its articulation at this time has a particular shape to it. Aspects of this shape are sketched in light of a number of contemporary material and intellectual contexts. Material contexts include growing economic disparities, ecological crisis, displacement of peoples, and the social fact of pluralism. Intellectual contexts include the dominance of instrumental reason, of negation, and of whiteness.     

Identifying Criteria for the Evaluation of the Implications of Brain Reading for Mental Privacy

Science and Engineering Ethics - Contemporary brain reading technologies promise to provide the possibility to decode and interpret mental states and processes. Brain reading could have numerous...     

Sensory-substitution systems for the sensorily impaired: the case for the use of tactile-vibratory stimulation

A case is made for the use of tactile-vibratory stimulation in devising sensory-substitution systems for sensorily impaired humans.     

Proposal for Centers for the Study of Biblical Psychotherapy

This paper describes the need for a Biblically based psychotherapy to replace a psychotherapy dominated by Greek mythology. Centers for Biblical Psychotherapy are proposed and sample curriculae are discussed.