Chan is not necessarily any one thing, nor does Chan affirm or deny anything. However, whatever you need, Chan gives to you.
For regular meditators, this book provides basic sitting meditation techniques. Exceptionally busy people are advised to try and use the Chan cultivation methods in this book to harmonize themselves, and dissolve their attachment to "self." From relaxing the body and mind for as little as three minutes to attending to body and mind throughout daily life, these methods show the simplicity and practicality of expedient Chan methods.--Master Sheng Yen
作者簡介
Master Sheng Yen (1930-2009)
聖嚴法師1930年生於江蘇南通,1943年於狼山出家,後因戰亂投身軍旅,十年後再次披剃出家。曾於高雄美濃閉關六年,隨後留學日本,獲立正大學文學博士學位。1975年應邀赴美弘法。1989年創建法鼓山,並於2005年開創繼起漢傳禪佛教的「中華禪法鼓宗」。
聖嚴法師是一位思想家、作家暨國際知名禪師,曾獲臺灣《天下》雜誌遴選為「四百年來臺灣最具影響力的五十位人士」之一。著作豐富,中、英、日文著作達百餘種,先後獲頒中山文藝獎、中山學術獎、總統文化獎及社會各界的諸多獎項。
聖嚴法師提出「提昇人的品質,建設人間淨土」的理念,主張以大學院、大普化、大關懷三大教育推動全面教育,相繼創辦中華佛學研究所、法鼓佛教學院、僧伽大學、法鼓大學等院校,也以豐富的禪修經驗、正信的佛法觀念和方法指導東、西方人士修行。
法師著重以現代人的語言和觀點普傳佛法,陸續提出「心靈環保」、「四種環保」、「心五四運動」、「心六倫」等社會運動,並積極推展國際弘化工作,參與國際性會談,促進宗教交流,提倡建立全球性倫理,致力世界和平。其寬闊胸襟與國際化視野,深獲海內外肯定。
Master Sheng Yen was born in 1930 and became a monk in 1943. He conducted a six-year solitary retreat, after which he went to Japan for further study and obtained a doctorate in Buddhist literature at Rissho University. In 1975, he began sharing the Dharma in the US, and in 1989, founded the Dharma Drum Lineage of Chan Buddhism.
He authored more than 100 publications in Chinese, English, and Japanese, and received the Sun Yat-sen Art and Literary Award, the Sun Yat-sen Academic Award, and the Presidential Cultural Award, among other honorary awards.
He proposed the vision of “uplifting the character of humanity and building a pure land on earth,” founded the Chung Hwa Institute of Buddhist Studies, Dharma Drum Buddhist College, Dharma Drum Sangha University, and Dharma Drum University. Experienced in Chan using correct approaches, he guided practice in both the West and East. Popularizing the Dharma in modern language, the Master initiated movements including Protecting the Spiritual Environment, Four Kinds of Environmentalism, the Fivefold Spiritual Renaissance Campaign, and the Six Ethics of the Mind. He shared the Dharma globally with a broadminded perspective, winning him worldwide recognition.
This is the second volume of proceedings of the Āgama seminars convened by the Āgama Research Group at the Dharma Drum Institute of Liberal Arts (formerly Dharma Drum Buddhist College). On this occasion, the Āgama Research Group met to discuss the early collections of long discourses transmitted by the different Buddhist schools. Thanks to the discovery and ongoing publication of the incomplete Sanskrit Dīrgha-āgama manu¬script from Gilgit, three different versions of the Collec¬tion of Long Discourses are now avail¬able for comparative study: the Pali Dīgha-nikāya transmitted within the Theravāda tradition, the just-mentioned Dīrgha-āgama in Sanskrit, identified as Sar¬vās¬ti-vāda or Mūlasarvāstivāda, and the Chinese translation of an Indic Dīrgha-āgama (長阿含經), generally considered to be affiliated with the Dhar¬ma¬¬guptakas. The six papers collected here focus on research on these various incarnations of the collections of long discourses in comparative perspective.
作者簡介
About the editor:Sāmaṇerī DhammadinnāDharma Drum Institute of Liberal Arts
About the contributors:Bhikkhu AnālayoNumata Center for Buddhist Studies, University of Hamburg &Dharma Drum Institute of Liberal Arts
Roderick S. BucknellUniversity of Queensland
Toshiichi Endo (遠藤敏一)Centre of Buddhist Studies,The University of Hong KongJens-Uwe HartmannLudwig-Maximilians-Universität of Munich
Jen-jou Hung (洪振洲)Dharma Drum Institute of Liberal Arts
Seishi Karashima (辛嶋靜志)The International Research Institute for Advanced Buddhologyat Soka University
This study reassesses an old problem in the history of Chinese Buddhism, the origins and nature of the Zengyi ahan jing 增一阿含經 (Taishō 125). It does so by a close investigation of the Chinese translation of the Ekottarika-āgama at the end of the fourth century and of its most important witness, the Fenbie gongde lun 分別功德論 (Taishō 1507). It is argued that the latter document, whose original title was Zengyi ahan jing shu 增一阿含經疏, should be seen as an unfinished commentary to the newly translated collection, produced within the original translation team (including Dao’an 道安, Zhu Fonian 竺佛念 and the Indo-Bactrian master Dharmananda) during the tumultuous end of the Qin秦 empire of Fu Jian苻堅in A.D. 385. This reconstruction yields further insights into the cultural origins of the Chinese Ekottarika-āgama, and its broader significance for the history of Buddhism.
作者簡介
Antonello Palumbo is Lecturer in Chinese Religions at the School of Oriental and African Studies, University of London
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$391 |
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來迎觀音 隨身書型水晶桌飾+收納袋
祈求甘露法水 消千生之罪業「來迎觀音」這個名稱,是由聖嚴法師發想命名。來迎有歡迎、接引的意思;聖嚴法師認為,「來迎觀音」是歡迎所有相信觀音願力的眾生,所以菩薩主動來到人間接引眾生、救濟眾生。而安座於朝山步道的起點的來迎觀音,更寓含觀音菩薩迎接眾生前來法鼓山之意。「來迎觀音」是由法鼓山果梵法師依據聖嚴法師的構想,經過多次繪稿、修改而創造出來。與法鼓山上其他雕像一般,來迎觀音在造像上融合傳統和現代的藝術手法。其造型取材於宋朝的觀音造像,頭戴寶冠、髮絲垂肩,胸前配有瓔珞等飾物,頗似四川大足石窟的數珠手觀音。為了生動傳達「來迎」的寓意,來迎觀音在姿態上與一般觀音造像不同。來迎觀音採取立姿站在蓮花座上,其中一隻腳是踩在前方,另外一隻腳跟抬在後方,有著遊化人間的律動,具有現代藝術的詮釋。此外,觀音衣裙翻飛,靜中寓動,有「吳帶當風」之妙。「來迎觀音」面顯慈悲熙怡、俯首含顰,猶如慈母憫視垂護大地,永遠以最慈悲的心迎接信眾前來人間淨土。
產品規格.材質:水晶-人造水晶玻璃;束口袋-100%聚脂纖維.尺寸:約寬 5.1 x 高 6 x 厚 2公分.重量:約255公克 (含盒).製造地:臺灣
保養方式.水晶請以細軟布擦拭。
注意事項.水晶型狀為手工研磨,尺寸都有些許差距,此為手工研磨之特色。.水晶請避免與硬物碰觸,避免刮傷。.請小心拿取,避免摔傷破裂。.因光線關係,圖片顏色略有差異,請以實際商品為主。
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95折
祈願觀音 隨身書型水晶桌飾+收納袋
『祈願觀音』祈禱.發願.平安.希望 眾生被困厄,無量苦逼身;觀音妙智力,能救世間苦。──摘自《法華經卷七.觀世音菩薩普門品》法鼓山園區第二大樓「祈願觀音殿」,「祈願觀音」之名稱是由聖嚴法師親自命名的觀音像。取名「祈願觀音殿」,是希望藉由參訪信眾的祈禱、發願,讓社會多一份平安和希望。走進祈願觀音殿,只見祈願觀音微著頭,垂目微笑,右手結印,左手持淨瓶,並慈悲灑下甘露,使人們遠離煩惱。
產品規格.材質:水晶-人造水晶玻璃;束口袋-100%聚脂纖維.尺寸:約寬 5.1 x 高 6 x 厚 2公分.重量:約255公克 (含盒).製造地:臺灣
保養方式.水晶請以細軟布擦拭。
注意事項.水晶型狀為手工研磨,尺寸都有些許差距,此為手工研磨之特色。.水晶請避免與硬物碰觸,避免刮傷。.請小心拿取,避免摔傷破裂。.因光線關係,圖片顏色略有差異,請以實際商品為主。