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第四章 雷音寺與週六念佛會（1953-1963）
The Buddhist Maritime Silk Road (2): Origin and Spread of Buddhism
The Buddhist tradition can be traced back to its founder Sakyamuni, a wandering ascetic, who traversed the Ganges River basin, teaching and attracting a group of followers. It was a significant time for the history of social and economic developments in the basin, which was covered with what can be called a “rainforest.” One part of the area, at the delta, was made up of the largest mangrove forest in the world. Along the embankments of the Ganges and its tributaries, some settlements have been characterized as the “Second Urbanization” of the subcontinent. Archaeological remains show that the “First Urbanization” of the Indian region had occurred along the Indus River as far back as the third millennium BCE. The “Second Urbanization” was in full bloom by the 6th century BCE, composed of cities and towns spread throughout the Ganges basin. The economy was based on active trade between the population centers.
2 的祕訣
第二章 《往事百語2．老二哲學》的工夫心法
Bodhisattva Precepts and Their Compatibility with Vinaya in Contemporary Chinese Buddhism: A Cross-Straits Comparative Study (Part 2)
Bodhisattva ideas have steadily developed since medieval times, to become key characteristics of Chinese Mahāyāna Buddhism. Monks and nuns in the Mahāyāna tradition generally have bodhisattva precepts conferred upon them while undergoing the Triple Platform Ordination, and adhering to both these precepts and the bhikṣu/ bhikṣuṇī precepts is a conspicuous feature of Mahāyāna monastic practice. Against this backdrop, it is worth exploring Chinese monastics’ perceptions of the bodhisattva precepts and ideal, and the practices surrounding them, in the current sociocultural contexts of Taiwan and Mainland China. Though both these regions share the same tradition of Chinese Mahāyāna Buddhism, it has very different manifestations. This long-term, cross-Straits comparative study also reveals a hitherto under-theorized conflict between vinaya rules andthe bodhisattva ideal.
「佛教與海洋文明」第2篇--《十二遊經》版本及譯者考
從西晉到南朝，中國佛教界共譯出《十二遊經》三次，但是最後只留下了一個譯本，並被收入到大藏經裡。三譯本或譯者有二個與廣州有關，《十二遊經》很可能與海上絲綢之路的佛教有關，其底本有可能是取自南傳上座部的巴利語系本。三譯本現在只剩下迦留陀伽法師譯本收入到大藏經裡，說明迦留陀伽法師在當時還是有一定影響。《十二遊經》被許多經典引用， 一直受到法師們的關注，其中不乏著名的道安、僧祐、費長房、智升、道宣、志磐等一代大家，說明這部小經起到「跡均俗典」的功用，提供了很多為人不知或者不同說法的知識，開拓了人們眼界，特別是作為介紹「瞿曇姓源」的著述，經中的說法補了佛經不足，也提供了新材料 。
2013年人間佛教本山徒眾學術研討會綜合座談暨閉幕典禮
許多思維的激盪，期許自己再接再厲，持續發表論文。叢林學院男眾學部慧擇法師專長數據，計畫要好好蘊育相關議題。萬金川教授認為，論文用於討論真理，研討會也應有紀實，為教團弘化留下歷史。 人間佛教研究院妙凡法師則說明研究院因人間佛教而成立，在此時留下大量星雲大師史料、佛光山弘法紀實供學者研究，當從未來看待現在歷史時，「人間佛教」就在這裡。 佛光山寺副住持慧傳法師、佛光山傳燈會執行長妙志法師參與閉幕典禮，慧傳法師致詞表示，本次徒眾論文質量俱佳，參與人員來自各方，等於叢林四十八單職事都是佛法的表現。萬金川教授提到可採用文學觀點探討星雲大師早期作品研究，佛教文學將是值得開發的寶藏。 永光法.....
