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佛教出世觀簡論=The Brief Debat on the Buddism's Theory of Leaving the World
作者 丁小平
出版日期2006.07.14
出版者湖南師範大學
出版者網址 http://www.hunnu.edu.cn/hnsd/
出版地湖南, 中國 [Hunan, China]
資料類型博碩士論文=Thesis and Dissertation
使用語言中文=Chinese
學位類別碩士
校院名稱湖南師範大學
系所名稱中國哲學
指導教授張懷承
畢業年度2006
關鍵詞說一切有部=Hinayana; 唯識宗=Sole Consciousness School; 中觀宗=Madhyamika School; 出世=leaving the world; 入世=residing on the world; 生死=life and death; 涅槃=Nirvana=Nibbana=Parinibbana
摘要釋教思惟由於詳細文明配景和學人基礎的分歧而以多種分歧的面孔湧現,其思惟要的某一正面常常是以獲得特殊的發揚。其降生思惟就是如斯。在印度釋教的晚期,由於印度文明中尋求小我擺脫的特質,所以小乘釋教思惟獲得特殊的看重,其降生思惟重要表示為嫌棄人間之生涯而追求實體性的清淨涅槃。跟著年夜乘釋教的鼓起,這一思惟逐步得以成長。唯識宗以三自性、阿賴耶識等實際為基本,中不雅宗以性虛幻有的實際為基本,睜開了各具特點的降生思惟。降生思惟的睜開必定容身於對人間的界說,而後才有出離人間的指向;有對人間的價值斷定,而後才有出離人間的選擇;有對所尋求的目的的明白熟悉,而後才有出離人間以後的境地的設定;有對人間和降生間在實質意義上的貫穿,而後才有對終點和起點可以圓融而至的結論。詳細而言,在釋教的思惟體系裡,人間包括著眾生界、器世界和依此安立的時光和空間等外容;而降生的思惟,在出離人間的意義上,必定表示為出離這全體性的人間而非某一方面,這就是眾生起首必需出離眾生本身及其生涯的器世界,出離其所處的時光和空間。釋教之所以主意出離,是由於其對人間的意見是三有皆苦弗成愛樂;出離人間所達到的清淨涅槃是其關於人間原來無我的熟悉的天然結論,那就是既已無我,則安住於無我性空之上,於無始無終的時光、無內無外的空間,度無我之眾生,作空花之佛事,這就是無住涅槃;而出離之所以能夠,則在於所尋求的境地就是宇宙萬法的原來實相,之前不減一法,以後不增一法,本無可出;而於無我中去除無始以來​​所妄執之我,不出而出。釋教的降生思惟,經由過程賡續的感性剖析以後,即可逐步顯示於我們的跟前。

Buddhism thought due to differences with cultural background and academic foundation and to face the many differences between the emergence and the ideas to a positive is often to obtain special develop. The birth of thought is so. Late in Indian Buddhism, because the characteristics of Indian civilization in seeking ego get rid of, so Theravada Buddhism thoughts obtained special value, the birth of thought important for the abandon of human life and the pursuit of the pure nirvana of the entity. With the massive take Buddhism muster, this thought gradually grow. Cittamatra in three self churches, Alaya vijnana and theories, not Ya Zong to the illusion of some theories and open the distinguishing born thinking. Born thought open must shelter in the definition of human, then the earth from the point; value of human have concluded, then out of the earth; to seek to understand familiar, then from the world after the position set out, on the earth and was born between in the real sense through, and then have the harmony of be caused by of conclusion to the end and the beginning. Specifically, in the ideological system of Buddhism, the world consists of a all sentient beings, world and accordingly an of time and space and so on; and the birth of the thoughts, in out of the meaning of human, a sure sign that is from all of the world rather than one, this is sentient beings, first of all, must from beings itself and the career of the world, from the time and space. Degree of space is the reason why the idea of Buddhism, is due to the human have all bitter Eph into Philharmonic; from the earth to the pure nirvana is on the original world without me familiar with the natural conclusion, that is already without me, Ann lived in my space above, timeless time, no no no I sentient beings, empty flower Buddhist, this is no live Nirvana; and from the reason to, is to seek the position is the universal method of original reality, not a law, does not increase a method, the no, in no I removed without beginning since the false hold me, not out. The birth of Buddhism thought, through rational analysis process continuously, can be gradually revealed to us.
目次中文摘要3-4
英文摘要4-7
序論7-11
1、世間的安立11-22
1.1 時間——萬法生滅的前後延續相11-15
1.2 空間——萬法生滅的六方擴展相15-18
1.3 眾生界——生滅流轉的世間“主體”18-22
2、出世的安立22-32
2.1 不離而覺——出世的內涵22-27
2.2 三界無安——出世的根由27-32
3、出世的目標32-43
3.1 涅槃境界32-38
3.2 無有佛涅槃38-40
3.3 淨土思想與究竟歸宿40-43
4、出世的可能43-58
4.1 生死之我43-46
4.2 本來無我46-49
4.3 佛性無我49-51
4.4 緣起無我51-58
結語58-59
參考文獻59-60
附錄60-61
後記61-62
原創性聲明62
點閱次數447
建檔日期2008.06.27
更新日期2015.11.19










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