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  • Wittgenstein and Naagaarjunas paradox

    a name referring apparently to nothing." [24] Naagaarjuna expressed this idea by saying all dharmas ...Middle Path. (MK 24: 18) [62] p. 166 2. "Not caused by something else," "peaceful," "not ...

    Tyson Anderson

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06334372959.html

  • The Moral Systems of Confucianiam And Buddhism

    arisen; and yung or harmony lay in the manifestingof these feelings in due degree.(24) For Sot'... a general introduction to Won Buddhism, see my"What is Won Buddhism?" Korea Journal 24, no.5 ...

    Bongkil Chung

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06334772962.html

  • Xunzi and the Confucian answer to Titanism

    . [24] In this regard Chan observes that whereas Mencius idolized sage kings Yao and Shun, Xunzi ...the means of completing things and events" (§ 24). Again great persons are not gods, but simply ...

    Nicholas F. Gier

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06335272966.html

  • Zeamis conception of freedom

    Imitation" as understood by Zeami is rather unique. He recognizes two types of "imitation".24 One is...

    Nagatomo, Shigenori

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06335372967.html

  • Zen and American Philosophy

    History and Method," Philosophy East and West, III, No. 1 (April, 1953), 3-24; and D. T. Suzuki "Zen:...mysterious is the first grave mistake which many make about it."[24] But in the same book he says: "Chinese ...

    Van Meter Ames

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06335872971.html

  • Zhuangzi and Nagarjuna on the Truth of No Truth

    Mulamadhyamikakarika 25:24, p. 262) A Chinese legend has it that when old Laozi disappeared into the ...attained. (MMK 24:8-10) Sakyamuni himself made an implicit distinction between words that deem ...

    David Loy

    |english|buddha|buddhism|

    http://www.fjdh.cn/wumin/2009/04/06342072987.html

  • 以憨山为例探究晚明佛教之“复兴”内涵

    未尝去于眉睫。但恨积习深厚，不能顿尽现业流识，有负师友法恩，大为惭愧。」[24]出家三十年后，憨山对其生死大事仍念兹在兹，而且认为若不能顿尽现业流识，即是辜负良师益友所赐的法恩。　　为甚么憨山会对其...法尔出版社，1987），页900。 　　[24] 憨山：《憨山老人梦游集?卷十三》（台北，法尔出版社，1987），页639。 　　[25] 憨山：《憨山老人梦游集?卷二》（台北，法尔出版社，1987），...

    见晔法师

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/14181173050.html

  • 宴坐寂不动，大千入毫发－唐人宴坐诗析论

    经典，也是完全能融入中国文化的少数佛典之一（注24）。早期支谦译本称《维摩诘所说不思议法门内经》，竺法护译本名为《维摩诘所说法门经》汉晋间译本极多，以鸠摩罗什所译之《维摩诘所说经》流传最广。　　维摩诘...

    萧丽华

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/14182073060.html

  • 惟俨法师：慈悲心与空观

    10、《梵网经》卷下，《大正藏》第24卷，第1006页中。 ...

    惟　俨 ( 新加坡佛教总会主席、莲山双林寺住持)

    |世界佛教论坛论文|

    http://www.fjdh.cn/wumin/2009/04/16472273331.html

  • 王政与佛法——北朝至隋代帝王统治与弥勒信仰

    出世，无为而治，无有刀兵刑狱之苦。圣人治化，　　人民豊乐，不贪财钱....纯以道法为事」(注24)。则此真君来到人间，　　既施行其宗教上的救济，也兼理王者的善政。而在佛教有关弥勒下生　　的经典中，弥勒...仍多少倚赖儒术为治。 至唐宋以后复为儒教帝国，而佛教则已溶　　入中国文化，成为传统一部份矣。　　注 1 见《魏书》（武英殿版，以下同），卷114，，页24。　　注 2 见《续高僧传》卷19，；《大...

    陈华

    |佛学论文|因明|五明|

    http://www.fjdh.cn/wumin/2009/04/15314373401.html
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