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发表于 27-9-2011 07:41 PM
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发表于 27-9-2011 07:58 PM
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寻根之路~觉悟之路
感恩-合十-SADHU
就算无法到达彼岸--相信上面在泰国被册封的僧人们也算死无遗憾了
我现在在做什么?/我在扫树叶的说-叶的掉落是风的追逐还是树的不挽留-一花一世界-一叶一如来~~风起云涌 |
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发表于 28-9-2011 06:50 AM
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发表于 28-9-2011 06:55 AM
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回复 114# 觉悟之路
南传经过演变,非原始佛教也是事实。您也继续抵赖和狡辩吧。 |
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发表于 28-9-2011 07:00 AM
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回复 115# 觉悟之路
本人也不否认大乘佛教里有后期经典。大乘学者也在努力分辨真理。但南传人否认自己的演变来攻击菩萨道为完全后期,就太不公正了。 |
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发表于 28-9-2011 07:12 AM
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发表于 28-9-2011 07:19 AM
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回复 125# 三法印
目犍連子帝須長老是阿羅漢嗎?為什麼他的觀點可以代表佛教?他的觀點算不算佛滅後的後期佛教。
分別說部是跟原來上座部分歧出來的。以分別説部的觀點統攝一切,公平嗎? |
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发表于 28-9-2011 07:30 AM
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发表于 28-9-2011 09:04 AM
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it is clear that the early Theravadins conceived Buddha's Rupa-kaya or Sambhoga-kaya as that of a human being, and His Dharma-kaya as the collection of His Dhamma, that is, doctrines and disciplinary rules, collectively.
His Dharma-kaya as the collection of His Dhamma 所有的"原始经文里的法"就是佛陀的法身.. |
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发表于 28-9-2011 09:14 AM
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回复 149# 三法印
His Dharma-kaya as the collection of His Dhamma 所有的"原始经文里的法"就是佛陀的法身..
你这样子说是勉强了
因为是 1。先有宇宙的的非人格化的法规 —〉2。然后佛陀才能观查这宇宙实相—〉3。最后佛陀才把这宇宙实相开讲成教理
所以法身( Dharma-kaya )本来就是 1。先有宇宙的非人格化的法规
在阿含部派也都这样子定义的。。
佛陀都说了他的得道的第子在死后,他们的五分法身是不生不灭的。。(看五分法身的定义)
但后期南传把法身狭义的定为 3。最后佛陀才把这宇宙实相开讲成教理 |
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发表于 28-9-2011 09:57 AM
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本帖最后由 清池 于 28-9-2011 09:59 AM 编辑
Venerable K. Sri Dhammananda Maha Thera:
Trikaya - The Three Bodies of the Buddha
The three bodies of the Buddha consist of Dharma-kaya (Truth body), Sambhoga-kaya (Enjoyment body), and Nirmana-kaya(Manifestation body).
On the other hand, the principle of Enlightenment which is embodied in Him is known as Dharma-kaya or Truth-body. This is the essence of the Buddha and is independent of the person realizing it. 'Dhamma' in this expression means 'Truth', and does not refer to the verbal teachings which were recorded down in scriptures. The teaching of the Buddha also emanates from the 'Essence' or 'Truth'. So the real, essential Buddha is Truth or the principle of Enlightenment.
This idea is clearly stated in the original Pali texts of the Theravada. The Buddha told Vasettha that the Tathagata (the Buddha) was Dharma-kaya, the 'Truth-body' or the 'Embodiment of Truth', as well as Dharmabhuta, 'Truth-become', that is, 'One who has become Truth' (Digha Nikaya).
On another occasion, the Buddha told Vakkali: 'He who sees the Dhamma (Truth) sees the Tathagata, he who sees the Tathagata sees the Dhamma (Samyutta Nikaya). That is to say, the Buddha is equal to Truth, and all Buddhas are one and the same, being no different from one another in the Dharma-kaya, because Truth is one.' |
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发表于 28-9-2011 10:14 AM
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回复 三法印
目犍連子帝須長老是阿羅漢嗎?為什麼他的觀點可以代表佛教?他的觀點算不算佛滅後的後期佛 ...
一实相印 发表于 28-9-2011 07:19 AM ![](http://cforum2.cari.com.my/images/common/back.gif)
你好,根據**1文獻,彼目犍連子帝須長老 是一位已證得阿羅漢的尊者,尊者也是阿育王的導師,所以作為阿育王所贊助的第三次經典結集的主持人,是為正統佛教主流,師承 目犍連子帝須長老的馬興德尊者,彼將此正統佛教傳至錫蘭,而錫蘭的 大寺者亦將此正統傳至東南亞國家,這是鐵一般的事實。
註釋:
**1根據上座部律藏註釋書-善見律毗婆沙以及大史(錫蘭島歷史記載), 目犍連子帝須長老召集一千位同樣證得阿羅漢 比丘結集第三次經典,並將外道、偽出家人、邪見等等破訴,別說如大乘佛教這樣的教義,就連其他部派的佛教也為非正統。 |
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发表于 28-9-2011 10:25 AM
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Venerable K. Sri Dhammananda Maha Thera:
Trikaya - The Three Bodies of the Buddha
Though Buddhaghosa's conception was realistic, he was not immune from the religious bias of attributing superhuman power to the Buddha. In the Atthasallini, he said that during the three months' absence of the Buddha, when He was engaged in preaching the Abhidamma to His mother in the Tusita heaven, He created some Nimmita-buddhas as exact replicas of Himself. These Nimmita-buddhas could not be distinguished from the Buddha in voice, words and even the rays of light that issued only by the gods of the higher realms of existence and not by ordinary gods or men. From this description, it is clear that the early Theravadins conceived Buddha's Rupa-kaya or Sambhoga-kaya as that of a human being, and His Dharma-kaya as the collection of His Dhamma, that is, doctrines and disciplinary rules, collectively. |
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发表于 28-9-2011 10:35 AM
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回复 152# das
彼將此正統佛教傳至錫蘭,而錫蘭的 大寺者亦將此正統傳至東南亞國家,這是鐵一般的事實。
因该说成正统的一切有宗的分别部派系的声闻教才是。。
当今的佛教正统就是南北传互相承认互相的佛藏-为定义 |
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发表于 28-9-2011 07:45 PM
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回复 觉悟之路
南传经过演变,非原始佛教也是事实。您也继续抵赖和狡辩吧。
一实相印 发表于 28-9-2011 06:55 AM ![](http://cforum6.cari.com.my/images/common/back.gif)
南传最接近原始佛教也是事实,大乘是后期崛起也是事实,你无法抵赖和狡辩了。
北傳阿含經和南傳尼柯耶互相對比就方知是否演變,相似度達90%,這都是南傳保守正法的精神所致。 |
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发表于 28-9-2011 07:47 PM
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回复 觉悟之路
本人也不否认大乘佛教里有后期经典。大乘学者也在努力分辨真理。但南传人否认自己的演变 ...
一实相印 发表于 28-9-2011 07:00 AM ![](http://cforum6.cari.com.my/images/common/back.gif)
恐怕演變最激烈的是北傳大乘,摻雜外道思想也最多。 |
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发表于 28-9-2011 07:55 PM
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阿羅漢沒有任何可能再成佛,說阿羅漢可以回小向大,這是大乘中後期的事情(法華經的出現)。
早期的龍樹中觀就沒有這種觀點,中觀的人也同樣認為阿羅漢不可能再成佛了,早期唯識的人,也有這種觀點。
到底哪個對? |
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发表于 28-9-2011 08:28 PM
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回复 157# 觉悟之路
阿羅漢沒有任何可能再成佛,說阿羅漢可以回小向大,這是大乘中後期的事情(法華經的出現)。
早期的龍樹中觀就沒有這種觀點,中觀的人也同樣認為阿羅漢不可能再成佛了,早期唯識的人,也有這種觀點。
到底哪個對?
仁兄,你可能有点时空的错乱,法华经在公元前1~2世纪基本上就有了,也有各考古的文献的证明
龙树菩萨是中期部派时代的人物,他在他的著作如大智度论,等都常引用法华经的词句,
所以是先有法华经的大乘经,后才有龙树菩萨和部派佛教。。 |
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发表于 28-9-2011 08:31 PM
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回复 156# 觉悟之路
应该说是提炼,从牛乳(Nikaya)提炼成上等乳酪(大乘经) |
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发表于 28-9-2011 08:32 PM
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本帖最后由 清池 于 28-9-2011 08:35 PM 编辑
回复 155# 觉悟之路
北傳阿含經和南傳尼柯耶互相對比就方知是否演變,相似度達90%,這都是南傳保守正法的精神所致。
应该说是提炼,从牛乳(Nikaya/阿含經)提炼成上等乳酪(大乘经)
因为很多人不适合喝生牛乳-会肚子疼,所以提炼成上等乳酪有各种口味,比较能适合普及大众的营养吸收 |
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