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  • 商羯罗与《示教千则》（2）

    、统觉机能（budddhi）、识别作用（vijJAna）、心（citta）”。不少学者推定意是最接近于商羯罗的内官的。但商羯罗在其著作中还曾提到“两个内官”，这是否意谓着他承认有两个内官存在呢？一般...（citta）遍满于色形时，就可以确实地经验到具有色形的外界对象。” （《示教千则》I、14、3）这表明内官要向外界对象流出，内官能知觉对象的色形，内官是意 心，类似于佛教唯识宗的末那识。内官并不能...

    不详

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/16562061809.html

  • “基体说”之基体概念与如来藏、唯识思想中之dhatu类概念

    界(eka—dhatu)、空性( yaft)、真如(tathaft)、法性(dham~ta)、佛性(buddha— dhatu)、法性心(dharmato—citta)、心性(eitta—prakrfi)、自性清净心(prakrfi—prabhasvara—citta)、大我(maha—atm~)、如来藏(tathagata—garbha)等同体异名概念，可简称为“法界等”dhatu类概念。在瑜伽...

    周 贵 华

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/16594361946.html

  • Buddhism and Psychotherapy: The Role of Self-Control Strategies

    psychological concepts of Buddhism (citta, mano and vi~n~naana, all of which refer to different aspects of '...Department of Buddhist Affairs, 1995) covers the central concepts of citta, cetasika, cetanaa and vi~n~naana...

    Padmal de Silva

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/21394971943.html

  • One is Allow Translation and Analysis of the Hsin-hsin ming

    -hsin(C) skt. eka-citta). We find that eko-citta is mentioned back at the time of Asanga, who ...terms related to this subject. First is (a) boddhi-citta which designates the cognition of the ...

    Dusan Pajin

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06174372402.html

  • Response to Graham Parkes Review

    Buddha's] discipline." "Mental cultivation," as I show in my section on Citta-Bhāvanā (pp. 171 ff.), ... and so forth. Reason has a small part to play in the cultivation of citta, but by itself it is ...

    Robert G. Morrison

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06194472478.html

  • The Defeat of Vij~naaptimatrataa In China:

    consciousnesses.(10) [Of these, the mind] is divided, according to its functions, into hsin, i,shih(s) (citta, ...means]. By this, the Tathaagata establishes the doctrine of hsin, i, shih (citta, manas, vij~naana) ...

    Whalen Lai

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06245572647.html

  • The Translation of the Term Samskara

    formental stimuli [manosancetana], quivering in mind [citta praspanda, see A. Kosa Vyakhya, ed. Sastri, p....samskara only in the technical term citta viprayukta samskara [與心不相應有為法 ], otherwise it translates the...

    Ven. Hsing-kong

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06303472839.html

  • 论初期佛教“识”之概念及其特点

    　　印顺法师表示，一般众生的“识”，为“名色缘识，识缘名色”的有取识，与极微细的我见、我爱、我慢相应的染识。“识”攀缘得愈多，则种种积集滋长而为“心”（citta），此citta即有集起、种种等意涵。...

    林建德

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/09223873532.html

  • 为什么感受？什么是感受？

    译"名法"）则包括了意识（citta）与所生起的法（dhammas）（伴随着心而来的）。感受也是一种cetasika（伴随着心而来的）（旧译"心所"）。当佛陀说，诸法在心中生起时，就有感受伴随而生（...

    葛印卡

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/00165043157.html

  • 瑜伽唯识学的起源与发展(三)

    与色法(rūpa-dharma)颠倒秩序，从而体现了“大乘唯心论”的思想特色，对“心”分为心(citta)、意(manas)、识(vij?āna)，(注40)并说有各别含义，反对“心意识义一异名”的...

    张化蒙

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/06311344141.html
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