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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
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 。
當佛陀約會神明——「2015 世界神明朝山聯誼會」觀察思考
受到全球宗教界、學術界以及觀光界矚目的2015世界神明朝山聯誼會,於12月25日在佛光山佛陀紀念館如期登場。正式會期僅一天,但其整個流程—神明朝山、神佛聯誼和聖駕回鑾,長達10個小時以上。
2016 星雲大師人間佛教理論實踐學術研討會兩岸學者取得高度共識與肯定
第四屆星雲大師人間佛教理論實踐學術研討會,3 月19至20日在大陸江蘇宜興大覺寺舉行。主辦單位人間佛教研究院邀請大陸與台灣兩地47位學者,分別從文學、史學、哲學、語言學、社會科學、音樂、藝術等面向,探討當代人間佛教的發展現況。與會學者對於佛光山教團在二十一世紀的發展皆高度肯定,並取得更深層的共識。