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The Nature of Mind in the Awakening of Mahayana Faith
No full textThis paper attempts to make a critical analysis of the nature of mind in the Awakening of Mahayana Faith, a text belonging to the corpus of Tath?gatagarbha literature.
The first section examines the two aspects of the One Mind: the Gate of Suchness and the Gate of Samsara. The important point that the One Mind theory makes is that the purity, or suchness of the mind inherently exists, while the elements of impurity, or samsara in the mind are adventitious.
The second section deals with the theoretical difficulties arising from the theory of One Mind. First, is the inherently pure mind a from of monism? Second, since the One Mind is originally pure, where does evil come from? The doctrine of ??nyat? can be employed to solve the first problem, while the theory of avidya is used to explain away the second problem.
Syncretizing the theory of human nature in Yog?c?ra and Tath?gatagarbha traditions, the Awakening of Mahayana Faith, based on the existence of innate pure mind, established the foundation of Buddhahood
The Signficance of T?th?gatagarbha: A Positive Expression of S?nyat?
No full text真常系思想為大乘佛教三大思想之一，影響中國佛教至鉅。此系統主要是建立在如來藏（或佛性）的教義上，高揚人心中蘊含的清淨本性。
然而，帶有神我色彩的如來藏卻自古引起不少爭議。例如，如來藏是否代表某種有「我」論？清淨的如來藏如果是本然的存在，則染污的「無明」又因何而起？本文根據「寶性論」、「大般涅槃經」、「佛性論」等真常系統經論，探討如來藏的空性義，以駁斥現代某些學者主張如來藏思想為實體一元論的論調
Suicide in Buddhism
No full textThis paper is addressed to the subject of suicide within both Hinayana and Mahayana traditions. The concept, type, and motive of suicide found in the canons of both traditions differ substantially. The relevant Hinayana and Mahayana doctrines are examined to explain their differences. The first section deals with suicide casea in the Agamas and Vinaya and explains why some cases were condoned while others censored. This section also investigates how Abhidharma literature treats the subject of suicide. The second indicates five kinds of motives in Mahayana suicide. Each is justified by its own doctrinal basis. The final section examines the attitude of some Chinese eminent Buddhists toward the controversial problem of religious suicide
The Theory of Evil in Buddha-Nature
No full text性惡說乃天台性具思想推演而出，為天台教理之一大特色。本文分成三部分探討智者大師所主張的如來性惡說。
第一部分為性惡說溯源。除了印度佛典經論之外，「大乘止觀法門」亦為重要線索。
第二部分討論智顗「觀音玄義」中如來性惡說之意義，並論及其與性具思想之關係。
第三部分論及對性惡說之評義
Zen Buddhism and John Dewey-- A Comparative Study of Their Theory and Method of Education
No full textThe Method of Thinking of the Contemplative Purifying Unificationism-- A Discussion Starting from the Characteristics of the Chinese Way of Thinking
No full textChinese Bhiksunis in the Ch'an Tradition
No full text佛教在人人皆有佛性的前提下，主張眾生平等。然而在佛典及僧團制度，卻不免有貶抑女性之處。中國佛教各宗派因其各自偏重之教義，對婦女之定位亦有所不同。本文專就禪宗比丘尼之禪悟經驗及其地位加以討論。
本文第一部份探討從原始佛教到大乘佛教典籍中，婦女地位如何漸次提昇。
第二部份探討女性禪師的證悟經驗和受肯定的原因，並舉例說明之
A new phase with nano-rod structure evolved from ferroelectric thin film
No full textA new phase with nano-rod structure was synthesized during the heat treatment of the layered-perovskite material,
BaBi2Ta2O9. These nano-rod crystallites were well-oriented instead of lying on the surface. The X-ray diffractionXRD.
spectrum reveals that there is another phase formed when BaBi2Ta2O9is heated at 8008C. The d-spacings obtained from the
diffraction peaks of the second phase in the XRD spectrum were close to the results of the selected-area diffractionSAD.
patterns by transmission electron microscopyTEM.taken from the nano-rod crystallites. The high-resolution transmission
electron microscopyHRTEM.images also show that each nano-rod is a single crystal with 100 nm in length and 50 nm in
width approximately. These crystallites may be evolved from the interaction between the BaBi2Ta2O9 ferroelectric films
and the PtrTirSiO2rSi substrates at elevated temperatures
The Refutation on Critical Buddhism
No full text十幾年前，日本駒澤大學的?雰汙邠L和松本史朗兩位教授掀起一陣「批判佛教」風潮，引起日本、北美、國內佛教界和學術界的興趣和回應。「批判佛教」內容含蓋四大層面：（1）佛教教義；（2）社會批判；（3）佛教宗派；（4）哲學反省。其主要議題包括：如來藏（佛性）思想、實體論、業力論、日本天臺宗的本覺思想、融合思想、社會歧視、日本軍國主義、場所哲學等等。由於「批判佛教」討論的議題多元而廣泛，非本文所能涵蓋，故僅就「佛教教義」和「社會批判」兩個層面加以探討。有關佛教教義方面，?雰扣M松本均認為如來藏思想是「偽佛教」，因為它違背二個佛教基本教義--「緣起」和「無我」。松本稱帶有神我思想的如來藏為「基體論」（dhatu-vada）。本文則依據《勝鬘經》、《大般涅槃經》、《寶性論》和《佛性論》等經論中的如來藏(佛性)說加以反駁。在社會批判方面，「批判佛教」認為日本社會中的歧視和不正義乃是來自「和」思想，而「和」思想是如來藏思想的產物。本文則舉例證明如來藏(佛性)思想正是實踐社會中平等、正義的理論基礎。The so-called Critical Buddhism was originated by two Buddhist scholars at Komazawa University: Hakamaya Noriaki and Matsumoto Shiro. It stirred up great controversy by its claims that the teachings of Tathagatagarbha, Buddhanature, original enlightenment, and the philosophy of Kyoto School are not Buddhist, and aroused great interest and responses from Buddhists and Buddhologist in Japan, North America and Taiwan. The criticism of Hakamaya and Matsumoto aimed at a number of different targets which touched on four levels:Buddhological, sectarian, social criticism, and philosophical. The main issues include: Tathagatagarbha thought, Dhatu-vada, Karma, original enlightenment, "Wa" thought, "Topical Buddhism," social discrimination, etc. These issues are too broad to be dealt with in a short article; therefore, this article focuses only on the issues in Buddhist doctrine and social discrimination. HHakamaya and Matsumoto maintain that Tathagatagarbha thought goes against the most basic Buddhist teachings of causality (pratityasamutpada) and non-self (anatman), and thus is a form of dhatu-vada. The first half portion of this article, based on the Srimaladevi Sutra, Mahaparinirvana Sutra, Ratnagotravibhaga Sastra and Buddha-nature Treatise, refutes their claims. At the level of social criticism, Critical Buddhism blamed the idea of Wa (harmony), which derives from Tathagatagarbha thought, for social discrimination and injustice. The second half of this article refutes this claim by giving examples in which Tathagatagarbha (Buddha-nature) thought is in fact the bases of social equality, freedom and justice
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