This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sut...This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sutra,＂ he is able to adhere to the One Buddha-vehicle as the unifying force to incorporate different viewpoints and to classify the teaching of the Buddha. Zhiyi＇s interpretation of the title of the Lotus Sutra begins with the word ＂Dharma.＂ This indicates that the Buddha teaches dharma, for dharma is the doctrine of truth or reality. He divides dharma into three categories： （1） Dharma of Sentient Beings, （2） Dharma of Bud- dha, and （3） Dharma of Mind. These three categories of dharma are regarded as constituting the doctrines in the teaching of the Buddha. Through this interpretation, the dharma the Buddha expounds in his teaching is confirmed to be subtle and inconceivable. The meaning of the subtlety is defined by Zhiyi as being vast in substance, superior in placeness, and eternal in function, These three aspects of the subtlety are spoken of in terms of the Ten Dharma-realms being the representation of the Ultimate Truth. As this Ultimate Truth is constituted by the Relativity of the nine realms and the Ultimate of the Buddha-realm, the Buddha＇s teaching that functions to lead beings to enter the realm of Buddha is made evident. Owing to the fact that both of the nine realms and the Buddha-realm belong to the Dharma-realm, and the dharmadhatu is the Ultimate Truth, Zhiyi maintains that the nine realms as the Relative contains the Ultimate, and the Buddha-realm as the Ultimate contains the Relative. The integrated reality of the Relative and the Ultimate of the Ten Dharma-realms renders the dharma of the Ultimate Truth inconceivable and subtle. Coinciding with the subtlety that is defined by these three aspects in terms of vast substance, superior placeness, and eternal function, these three categories of dharma are linked with those three aspects of the subtlety. The Dha展开更多
The Anunatvapur natvanirdesaparivarta,which was translated into Chinese in 520,is about a critique of two types of wrong views regarding the realm of sentient beings,namely,the view of increase in two aspects and the ...The Anunatvapur natvanirdesaparivarta,which was translated into Chinese in 520,is about a critique of two types of wrong views regarding the realm of sentient beings,namely,the view of increase in two aspects and the view of decrease in three aspects.This paper examines the notions in an equation noted in the sutra and investigates the interrelation between the notions.It argues that the sutra’s doctrine about the unchangingness of sentient beings is based on the equivalence of the supreme truth,the realm of sentient beings,the Buddha-nature,the dharma-body,and the single realm.The highest idea in the sutra is neither abiding in nirvana nor in saṃsara.展开更多
In my paper, I show how the metaphysical aspect of the earlier concepts of love faded away through the disappearance of the essential references to God as the one, omniscient, omnipotent and benevolent being of the cr...In my paper, I show how the metaphysical aspect of the earlier concepts of love faded away through the disappearance of the essential references to God as the one, omniscient, omnipotent and benevolent being of the creation of nature, physis. Although in the seventeenth century, the structure of nature was conceived roughly in Epicurean terms, this concept was thought to be in need of a completion through a parallel system of being directed by teleological causality in one way or other. A synthesis of the Epicurean-scientific and the Christian teleological worldview was the main point in the philosophical agenda. The Enlightenment period meant a radical break between this soul-centred view and a new body-centred view most of the important thinkers were persuaded of. I exemplify this radically new look at the human being-in-the-world by presenting some ideas from ~ 50 of Diderot＇s ＂Thoughts on the interpretation of nature＂ （Pensdes sur l＇interprdtation de la nature）. Diderot attributes the faculties of feeling and thinking to all being from the tiniest molecules to the most complex beings, dispensing in this way with the typically seventeenth-century idea of God as the personal warrant of the pos- sibility of cognition. The sentient elements＇ j,~,~ng other corpuscles is no more governed by an omniscient creator but by the dynamism of the process itself. This boundless, creative, dynamic fluidity of being, this newly conceived nature in continual flux seemed to be captured best by such elastic faculties as imagination or sentiment. This is one of the reasons for the overall dominance of these faculties in the French and Scottish versions of the philosophy and theory of art of Enlight- enment. The consequences of all this in domain of the thinking on love will be presented by way of a reflection upon Diderot＇s ideas on the mixing of human andanimal species in the Dream of D＇Alembert and on his ideas on ＂free love＂ in his Supplement to the voyage of Bougainville （1775/1796）.展开更多
[目的]探讨龟甲胶、鹿角胶等血肉有情之品治疗难治性再生障碍性贫血(refractory or resistant aplastic anemia,rAA)的运用规律,以期进行临床指导。[方法]通过整理中国中医科学院西苑医院血液科门诊所见的病例,并查阅相关文献和中医古籍...[目的]探讨龟甲胶、鹿角胶等血肉有情之品治疗难治性再生障碍性贫血(refractory or resistant aplastic anemia,rAA)的运用规律,以期进行临床指导。[方法]通过整理中国中医科学院西苑医院血液科门诊所见的病例,并查阅相关文献和中医古籍,学习血肉有情之品的药物特点以及临床运用原则,从病因、病机、治疗等方面探析血肉有情之品治疗rAA的理论依据,并举验案一隅加以证实。[结果]rAA患者临床疗效较差,患者长期输血依赖,感染和出血的风险较高,生存质量低下。唐师认为,rAA发病多因正气本虚、外邪侵袭所致,其根本病机是肾虚,病位在髓,治疗上运用血肉有情之品以补益肾精,同补肾之阴阳,使阴阳调和,促进气血恢复。在临床实践中,唐师采取中西医结合的治疗方式,以龟鹿二仙胶等血肉有情之品的中药为主,补益精血、养肾益髓,辅以少量西药,往往能取得良好的治疗效果。[结论]运用龟甲胶、鹿角胶等血肉有情之品,从其养血益精的本义出发,再结合患者症状,随证论之,对于改善rAA患者的症状效果颇佳。展开更多
文摘This paper attempts to explore Master Zhiyi （538-597） of Chinese Tiantai Buddhism＇s theory of the Subtlety of the three categories of Dharma. By means of interpreting the title ＂the Subtle Dharma of the Lotus Sutra,＂ he is able to adhere to the One Buddha-vehicle as the unifying force to incorporate different viewpoints and to classify the teaching of the Buddha. Zhiyi＇s interpretation of the title of the Lotus Sutra begins with the word ＂Dharma.＂ This indicates that the Buddha teaches dharma, for dharma is the doctrine of truth or reality. He divides dharma into three categories： （1） Dharma of Sentient Beings, （2） Dharma of Bud- dha, and （3） Dharma of Mind. These three categories of dharma are regarded as constituting the doctrines in the teaching of the Buddha. Through this interpretation, the dharma the Buddha expounds in his teaching is confirmed to be subtle and inconceivable. The meaning of the subtlety is defined by Zhiyi as being vast in substance, superior in placeness, and eternal in function, These three aspects of the subtlety are spoken of in terms of the Ten Dharma-realms being the representation of the Ultimate Truth. As this Ultimate Truth is constituted by the Relativity of the nine realms and the Ultimate of the Buddha-realm, the Buddha＇s teaching that functions to lead beings to enter the realm of Buddha is made evident. Owing to the fact that both of the nine realms and the Buddha-realm belong to the Dharma-realm, and the dharmadhatu is the Ultimate Truth, Zhiyi maintains that the nine realms as the Relative contains the Ultimate, and the Buddha-realm as the Ultimate contains the Relative. The integrated reality of the Relative and the Ultimate of the Ten Dharma-realms renders the dharma of the Ultimate Truth inconceivable and subtle. Coinciding with the subtlety that is defined by these three aspects in terms of vast substance, superior placeness, and eternal function, these three categories of dharma are linked with those three aspects of the subtlety. The Dha
基金supported by the Youth Project of the National Social Science Fund of China(Grant No.20CZW004).
文摘The Anunatvapur natvanirdesaparivarta,which was translated into Chinese in 520,is about a critique of two types of wrong views regarding the realm of sentient beings,namely,the view of increase in two aspects and the view of decrease in three aspects.This paper examines the notions in an equation noted in the sutra and investigates the interrelation between the notions.It argues that the sutra’s doctrine about the unchangingness of sentient beings is based on the equivalence of the supreme truth,the realm of sentient beings,the Buddha-nature,the dharma-body,and the single realm.The highest idea in the sutra is neither abiding in nirvana nor in saṃsara.
文摘In my paper, I show how the metaphysical aspect of the earlier concepts of love faded away through the disappearance of the essential references to God as the one, omniscient, omnipotent and benevolent being of the creation of nature, physis. Although in the seventeenth century, the structure of nature was conceived roughly in Epicurean terms, this concept was thought to be in need of a completion through a parallel system of being directed by teleological causality in one way or other. A synthesis of the Epicurean-scientific and the Christian teleological worldview was the main point in the philosophical agenda. The Enlightenment period meant a radical break between this soul-centred view and a new body-centred view most of the important thinkers were persuaded of. I exemplify this radically new look at the human being-in-the-world by presenting some ideas from ~ 50 of Diderot＇s ＂Thoughts on the interpretation of nature＂ （Pensdes sur l＇interprdtation de la nature）. Diderot attributes the faculties of feeling and thinking to all being from the tiniest molecules to the most complex beings, dispensing in this way with the typically seventeenth-century idea of God as the personal warrant of the pos- sibility of cognition. The sentient elements＇ j,~,~ng other corpuscles is no more governed by an omniscient creator but by the dynamism of the process itself. This boundless, creative, dynamic fluidity of being, this newly conceived nature in continual flux seemed to be captured best by such elastic faculties as imagination or sentiment. This is one of the reasons for the overall dominance of these faculties in the French and Scottish versions of the philosophy and theory of art of Enlight- enment. The consequences of all this in domain of the thinking on love will be presented by way of a reflection upon Diderot＇s ideas on the mixing of human andanimal species in the Dream of D＇Alembert and on his ideas on ＂free love＂ in his Supplement to the voyage of Bougainville （1775/1796）.
文摘[目的]探讨龟甲胶、鹿角胶等血肉有情之品治疗难治性再生障碍性贫血(refractory or resistant aplastic anemia,rAA)的运用规律,以期进行临床指导。[方法]通过整理中国中医科学院西苑医院血液科门诊所见的病例,并查阅相关文献和中医古籍,学习血肉有情之品的药物特点以及临床运用原则,从病因、病机、治疗等方面探析血肉有情之品治疗rAA的理论依据,并举验案一隅加以证实。[结果]rAA患者临床疗效较差,患者长期输血依赖,感染和出血的风险较高,生存质量低下。唐师认为,rAA发病多因正气本虚、外邪侵袭所致,其根本病机是肾虚,病位在髓,治疗上运用血肉有情之品以补益肾精,同补肾之阴阳,使阴阳调和,促进气血恢复。在临床实践中,唐师采取中西医结合的治疗方式,以龟鹿二仙胶等血肉有情之品的中药为主,补益精血、养肾益髓,辅以少量西药,往往能取得良好的治疗效果。[结论]运用龟甲胶、鹿角胶等血肉有情之品,从其养血益精的本义出发,再结合患者症状,随证论之,对于改善rAA患者的症状效果颇佳。
