Academic literature on the topic '佛學'
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Journal articles on the topic "佛學"
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ZHANG, Ellen Y. "大乘中觀哲學的生死觀." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 65–86. http://dx.doi.org/10.24112/ijccpm.141617.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.
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CHEN, Xi. "藏傳佛教與古代藏醫學發展." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 1 (January 1, 2019): 109–17. http://dx.doi.org/10.24112/ijccpm.171668.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.藏醫學作為一門歷史悠久的傳统民族醫學，至今仍有極高的臨床價值。在古代藏醫學的歷史發展過程中，藏傳佛教扮演著極為重要的角色，它與古印度阿輸吠陀醫學引入西藏密不可分，因而對藏醫學三因素七物質平衡的基礎理論奠定起到重要作用。而天葬儀式更為解剖研究提供便利，僧侶培養過程中對醫學的重視也進一步推動藏醫教育發展。然而，藏傳佛教也賦予藏醫學特殊的宗教特徵，對藏醫學的發展產生了複雜的影響。As a traditional ethnic medicine with a long history, Tibetan medicine still has great clinical value today. Tibetan Buddhism played an extremely important role during the development of Tibetan medicine. Closely related to the introduction of ancient Indian Ayurvedic medicine to Tibet, Tibetan Buddhism laid the foundation of the basic theory of the balance between the three factors and seven substances of Tibetan medicine. The celestial burial ceremony was convenient for anatomical research, and the emphasis on medical knowledge during the education of monks further promoted the development of Tibetan medical education. However, Tibetan Buddhism also introduced special religious characteristics to traditional Tibetan medicine and has had complex influence on the long-term development of ancient Tibetan medicine.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.
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ZHANG, Bin. "從佛教倫理學看待器官移植問題: 淨土宗的觀點." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 77–95. http://dx.doi.org/10.24112/ijccpm.61455.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.器官移植的問題是當代生命倫理學的一個重要問題。如果從人類自身利益出發，這種被視為拯救危重病人生命的技術，的確是醫學科學的進步，但它涉及的社會倫理道德問題十分廣泛。如果從佛教倫理學——淨土宗的觀點出發，即以緣起論來認識屍體器官移植，則認為器官移植會使死者因強烈的痛苦而生嗔惱，障礙死者往生淨土；佛教的生死分際的判定標準——阿陀那識執受根身則認為腦死亡概念是由於器官移植術而產生的“腦死”名詞。另外，佛教的護生觀和平等觀反對異種移植和器官商業化。站在佛法的角度，器官移植不僅有違“眾生平等”的精神，而且可能成為“殺生利器”。The problem of organ transplantation is an important issue in contemporary bioethics. From the vantage point of view of benefiting the human life, organ transplantation can be seen as lifesaving technology and a sign of a great progress of medical science. Nevertheless, organ transplantation involves profound ethical dimensions and ambiguities. This paper offers a study of organ transplantation from the perspective of Pure Land Buddhism. Shall then employ the Buddhist theories such as dependant origination, karma, reincarnation, and compassion to approach issues regarding cadaver organ transplantation, brain death, xeno-transplantation, and organ trading. Since Buddhist tradition holds the view that the consciousness does not leave the body that is pronounced dead immediately, it would be a problem if the organ is removed from “the dead,” which might interrupt the final destination of rebirth. The paper concludes that organ transplantation is a kind of human technology that violates the basic spirit of Buddhism.DOWNLOAD HISTORY | This article has been downloaded 527 times in Digital Commons before migrating into this platform.
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YAO, Zhihua. "中觀哲學與佛教的生死觀." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 93–96. http://dx.doi.org/10.24112/ijccpm.141619.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.This essay highlights the tension between the Madhyāmika and mainstream Buddhist views on life and death. As an extreme position that aimed to refute the ideas of Abhidharma and Yogācāra, the Madhyāmika view cannot properly reflect the mainstream Buddhist view on the issue. To explain the possibility of reincarnation, Buddhists developed the concept of a mental continuum, which is in contrast to the Hindu idea of a soul (ātman) and the Jaina idea of subtle matter (pudgala). Many Buddhist philosophical schools have expounded various concepts along this line, for instance, the Theravāda concept of a life continuum (bhavāṅga), the Mahāsāṃghika concept of root consciousness (mūlavijñāna), the Mahīśāsaka concept of the aggregate that penetrates life and death (āsaṃsārika-skandha), the Vātsīputrīya concept of person (pudgala), and the Yogācāra concept of store consciousness (ālayavijñāna). With these concepts, the mainstream Buddhist schools assume life after death in the form of a mental continuum.In contrast, the Madhyāmikas developed their view on life and death based on their doctrine of non-duality. For them, life is no other than death and death is no other than life. It is not necessary that there is life after death. By comparing the various views on death among different world religions, we learn that the Madhyāmikas’ view is similar to the Daoist view that sees death as another form of union between heaven and earth, and hence is not substantially different from life itself. I conclude that there is a certain tension between the Madhyāmika view of life and death and the mainstream Buddhist view, and, to a certain extent, it is non-Buddhist.DOWNLOAD HISTORY | This article has been downloaded 743 times in Digital Commons before migrating into this platform.
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김일환. "退耕 權相老의 朝鮮文學史와 佛敎文學 논쟁." Studies in Korean Literature ll, no. 60 (August 2019): 141–78. http://dx.doi.org/10.20881/skl.2019..60.005.
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CHEN, Kai. "涅槃與安樂——從佛教的立場看“安樂死”問題." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 93–104. http://dx.doi.org/10.24112/ijccpm.51447.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.安樂死問題是當代生命倫理學中一個重要的問題，對於這一問題各界爭論不休。但是，就理論資源的角度來說，大多只是集中於醫學、哲學以及倫理學等領域，宗教倫理尤其是佛教倫理中蘊藏著豐富的理論資源，為我們認識安樂死問題提供了一個全新的視角，可以對安樂死問題的解決給出全新的答案。The problem of euthanasia (or mercy killing) is quite important in contemporary ethics. There have been a large amount of arguments among many circles. However, most contemporary discussions are limited to the theoretical resources of medicine, philosophy and ethics. In religious ethics, especially Buddhist ethics, there exists abundance of intellectual resources that could be drawn on.This essay analyses several general representative value judgments which support euthanasia. It is not difficult to find that both extreme utilitarian views and extreme human rights views on euthanasia can be taken as originating from either the classical Greek thinking or the modern Enlightenment thinking. Contemporary moralists are unable to take advantage of such views to get out of the difficulty around the issue of euthanasia. Such views often consist of some general principles, such as autonomy, beneficence, justice and etc. Interestingly, both the supporters and opponents of euthanasia can use the same set of such principles to make their arguments, and cannot persuade the other side. This situation indicates the impoverishment of such views for solving bioethical problems. It is then necessary to introduce some other traditional resources, especially Eastern religious perspectives, to reconsider the problem of euthanasia from a wider background.From the Buddhist view, all sides of the contemporary debate over the problem of euthanasia - no matter whether it is from the background of Christianity or from modern humanist thinking, actually share the same theoretical presuppositions and originate from the same cultural traditional background, although they seem to be dramatically and severely different. Both Christian theologians and modern Western Humanist intellectuals cut death from daily human life, viewing death as an enemy which people should challenge and overcome. As Buddhists see it, this attitude will surely bring the problem of euthanasia to a mess. Buddhism understands that death and life cannot be entirely separated from each other. This does not mean that Buddhism must support active euthanasia. Rather, to introduce Buddhist thinking resources into consideration over this problem could provide us a brand new perspective of understanding this problem, and may give us some new resolutions of euthanasia.DOWNLOAD HISTORY | This article has been downloaded 135 times in Digital Commons before migrating into this platform.
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염호택. "唐代 韓愈의 道·佛排斥과 儒學思想에 관한 考察." Studies in Philosophy East-West ll, no. 51 (March 2009): 79–101. http://dx.doi.org/10.15841/kspew..51.200903.79.
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Lee Hyun Jung. "易學을 통해본 圓覺經의 成佛論 -周易과 正易을 중심으로-." Studies in Philosophy East-West ll, no. 94 (December 2019): 25–43. http://dx.doi.org/10.15841/kspew..94.201912.25.
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Lee, Jae-seong. "大乘佛教觀視野下的文學和電影中窮極現實." International Journal of Chinese Character Studies 3, no. 1 (December 30, 2020): 99–124. http://dx.doi.org/10.18369/waccs.2020.1.99.
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Liu, Cuilan. "THE FALL OF A CHINESE BUDDHIST MONK: LAW AND STATE GOVERNANCE OF BUDDHISM IN POST-IMPERIAL CHINA." Journal of Law and Religion 35, no. 3 (December 2020): 432–49. http://dx.doi.org/10.1017/jlr.2020.34.
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AbstractIn August 2018, revelations of the sexual, financial, and administrative misconduct of a high-profile Chinese Buddhist monk named Xuecheng 學誠 were in the spotlight of domestic and international attention. The validity of the allegations and their social and religious impact have been widely debated, and this article focuses on the legal procedures used in handling the allegations and traces their source back to the Republican era (1911–1949). The state's governance of Buddhism and the efficacy of the Buddhist clergy's jurisdictional self-governance operating in Xuecheng's case in China today are significantly older than the People's Republic of China. As early as 1929, ordained Buddhists collectively denounced personal clerical privileges, in exchange for the state law's protection on monastic properties. Then, while protesting against unfavorable articles in the Charter of the Buddhist Association of China (Zhongguo fojiaohui zhang cheng 中國佛教會章程) proposed by the Nationalist government in 1936, the Buddhist clergy lost their legal jurisdiction over adjudicating internal disputes among ordained Buddhists. These two events have come to define the relationship between the state and the Buddhist establishment in contemporary China, where state law is harsh on religion while enforcement through legal practice is lax.
Dissertations / Theses on the topic "佛學"
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楚俊. "龍血竭的化學成分及廣佛手的化學成分分析研究." Thesis, University of Macau, 2012. http://umaclib3.umac.mo/record=b2590316.
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梁萬如. "龍樹在<<中論>>裏所闡發的方法論及眞理觀 = A study of the methodology and the conception of truth as presented in the Mūlamadhyamakakārikā." HKBU Institutional Repository, 1996. https://repository.hkbu.edu.hk/etd_ra/53.
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高軍青. "敦煌變文被動句研究 = Research of passive voice in Dunhuang Bianwen." Thesis, University of Macau, 2004. http://umaclib3.umac.mo/record=b1636617.
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陳文麗. "禪宗法眼系與南唐文學 = The Fayan lineage of Chan Buddhism and the literature of Southern Tang." Thesis, University of Macau, 2011. http://umaclib3.umac.mo/record=b2456366.
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DING, MIN, and 丁敏. "佛教譬喻文學研究." Thesis, 1990. http://ndltd.ncl.edu.tw/handle/98519009278542768066.
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JIANG, CUAN-TENG, and 江燦騰. "晚明佛教叢林改革與佛學爭辯之研究." Thesis, 1990. http://ndltd.ncl.edu.tw/handle/11677676591342919224.
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LUO, MEI-YU, and 羅美玉. "李卓吾的佛學思想與文學理論." Thesis, 1988. http://ndltd.ncl.edu.tw/handle/65858197717730360389.
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林寶鑾. "佛光山分別院辦理的都市佛學院學員學習成效評鑑指標之研究." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/05661225142157631538.
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碩士國立高雄師範大學
成人教育研究所在職專班
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Abstract The purposes of the study are to evaluate the learning effectiveness on body(action), speaking, thoughts, life, and personal relations of the students in the City Buddhist Dharma Institutes held by Fo Kuang Shan subordinated branches and to establish the questionnaire for “Learning effectiveness evaluation indicators of the students in the City Buddhist Dharma Institutes held by Fo Kuang Shan subordinated branches.” For achieving the research goals, data collection from informal discussion about students’ reflection held in Pu-hsin Temple of Fo Kuang Shan in Kaohsiung was done to form the first draft of evaluation indicators. The samples are from twelve City Buddhist Dharma Institutes nationwide by cluster sampling. There were 731 questionnaires sent and 526 valid questionnaires received. The research data was analyzed by using statistics analysis. The conclusions of the study are as follows: 1. The questionnaire, “Learning effectiveness evaluation indicators of the students in the City Buddhist Dharma Institutes held by Fo Kuang Shan subordinated branches.”, consists of four separate sections: listening to and understanding Buddha Dharma ,thinking about Buddha logics, practicing Buddha Dharma,and Buddha Dharma reflection. 2. The major findings of the learning effectiveness evaluation are as follows: 2.1 About 70% of the students are above middle-aged. Women are about 79.3%. About 76% of the students joined the institutes less than 5 years. 35.4% were graduated from senior high school and vocational senior high school, which is the most students’ educational background. 39.2% are housewives, which are in the majority. 2.2 The learning effectiveness, which are listening to and understanding Buddha Dharma thinking about Buddha logics, practicing Buddha Dharma, Buddha Dharma reflection, and the overall learning effectiveness, of the students in different personal background variables is good. However, practicing Buddha Dharma needs strengthening. The descending order is as follows: listening to and understanding Buddha Dharma, thinking about Buddha logics, Buddha Dharma reflection, overall learning effectiveness , and practicing Buddha Dharma. 2.3 There are significant differences on the four different elements of the students from different personal background variables in ages, the years at the institutes, and occupations. Based on the above findings, suggestions for evaluation indicator implementation, Fo Kuang Shan’s popularization of the City Buddhist Dharma Institutes held by Fo Kuang Shan subordinated branches and future related are presented.
Books on the topic "佛學"
Book chapters on the topic "佛學"
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"Chinese Text of Chinul’s Treatise on Resolving Uncertainty about Keeping an Eye on the Hwadu (Translation 3A)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 233–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0015.
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[3A.1]或問牧牛子。華嚴敎。旣明法界無碍緣起。無所取捨。何故禪門。揀十種病。而看話耶。 [3A.2]答。近來汎學輩。不知禪門話頭叅詳妙密旨趣。 多有此疑。若論眞性緣起義理分齊。則禪學者。豈不知此十種禪病。如華嚴法界緣起耶。故徑山大慧禪師亦云。平昔知見。多以求證悟之心。在前作障故。自己正知見。不能現前。然此障亦非外來。亦非別事。豈有揀耶。 [3A.3]所言十種病。以求證悟之心爲本。旣云。此障。亦非外來。從何處來耶。亦非別事。是何事耶。此全明性起之德。故敎中。亦 云。一切障碍。卽究竟覺。得念失念。無非解脫等。是也。 [3A.4]然此義理。雖最圓妙。摠是識情聞解。 非解脫等。是也。然此義理。雖最圓妙。摠是識情聞解思想邊量故。於禪門話頭叅詳。徑截悟入之門。一一全揀佛法知解之病也。然話頭無字。如一團火。近之則燎却面門故。無佛法知解措着之處。所以云此無字破惡知惡解底器仗也。若有能破所破取捨揀擇之見。則宛是執認言迹。自擾其心。何名得意叅詳但提撕者也。 [3A.5]禪門亦有爲密付難堪。借敎悟宗之者。說眞性緣起。事事無碍 之法。 [3A.6]如三玄門。初機得入體中玄所明云。無邊刹境。自他不隔於毫端。十世古今。始終不離於當念。又云一句明明該萬像等。是也。禪門中。此等圓頓信解。如實言敎。如河沙數。謂之死句。以令人生解碍故。並是爲初心學 者。於徑截門活句未能叅詳故。示以稱性圓談。令其信解...
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"Chinese Text of Hyujŏng’s Comparative Elucidation of Sŏn and the Teachings (Translation 5)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 261–64. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0018.
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禪教釋 清虛休靜撰 [5.1]清虛病老。在西山金仙臺。一日行珠。惟政。寶晶。三德士。持金剛經五家解。問曰。般若教中。亦有禪旨。以般若爲宗可乎。病老引古答曰。只聞世尊以正法眼藏。付囑摩訶迦葉。不聞以金剛般若。付囑摩訶迦葉也。大抵百草頭上。有活底祖師意。至於鸎燕。常談實相法。況我金剛一句乎。不著文字。則可讀一卷經也。然洗佛光明。非其機。莫能窺。今日爲君禪教二途對辨而釋。其釋也。乃古也。非今也。 [5.2]世尊。未離兜率。已降王宮。未出母胎。度人已畢。 此禪門最初句也。古德頌云。釋迦不出世。四十九年說。達摩不西來。少林有妙訣。是此意也。 華嚴十種訣 [5.3]世尊。從兜率。降王宮。住胎出胎。出家成道。降魔轉法。至於入涅槃。此禪門末後句也。有云。如月在天。影含衆水。時無礙。處無礙。始終一貫。則末後句亦是最初句。最初句亦是末後句。然我禪門中。本無如是商量。商量則識法者懼也。 拈頌說誼 [5.4]世尊。初入摩耶胎。直與三十三人。摠授玄記云。吾有正法眼藏。密付於汝。各傳一人。勿令斷絕。頌曰。摩耶肚裏堂。法界體一如。卅三諸祖師。同時密授記。 般若多羅付法傳 [5.5]世尊。在雪山六年。因星悟道。既知是法之未臻極。 遊行數十月。歲在壬午。特尋訪于真歸祖師。始傳得玄極之旨。是乃教外別傳之源也。 梵日國師集 [5.6]世尊在靈山法會上。爲迦葉分半座。擧花枝。示雙趺。對衆密付。文殊普賢。八萬菩薩衆海。罔知迦葉入處。是乃教外別傳之派也。 梵王决疑經及宗道者傳 [5.7]訣曰。自迦葉阿難二尊者。至六祖慧能大師。所謂卅三也。教外別傳之旨。逈出青霄之外。非徒五教學者難信。亦乃當宗下根。茫然不識。 [5.8]問。迦葉阿難位在聲聞。豈堪教外別傳之旨乎。荅。 迦葉阿難。應化大聖。百千三昧。無量功德。與如來不異。況已授密記者耶。 正宗記...