本文選題：七支因果 + 菩提心��； 參考：《青海民族大學(xué)》2017年碩士論文

【摘要】：眾所周知,所謂佛陀宣說的妙法即一切以善意為本性的教法。經(jīng)中云:“諸惡莫作,眾生奉行,自凈其意,是諸佛教�！狈鸾谈爬ǘ�,對(duì)眾生遠(yuǎn)離傷害,具足大悲之心,普及一切眾生的一種教法。它不分社會(huì)、民族、國家、眾生等的勢(shì)力,民族、窮富是一視同仁的一種教法,那么;如何增生如此具足利益眾生的菩提心呢?分別為自他交換與七支因果,在此文中主要闡述了無上的廣大慈悲心一一七支因果論。佛教經(jīng)論中的七支因果的法脈傳承由印度大哲阿底峽尊者傳入,其主要講述了各大愛精神如何付諸于社會(huì)實(shí)踐當(dāng)中,當(dāng)今社會(huì),人的邪惡和煩惱尤為粗重,與日俱增,導(dǎo)致爭執(zhí)紛亂、戰(zhàn)爭、病疫、饑荒等災(zāi)難日益泛濫猖獗,若要想根除苦難,唯一的對(duì)冶辦法就是常修菩提心、觀修平等心,此發(fā)心不分貧富貴賤、仇敵親友、所有修行之人能遠(yuǎn)離種種苦楚功。小之家庭和睦、民族團(tuán)結(jié)、人人平等、社會(huì)和諧、大之眾生平等、社會(huì)和諧、生態(tài)平衡。這樣的法,在佛教中以外別處其難得,這樣的教法不僅能讓所有眾生都得以和平共處,尤其的改善于世間人的很多不良行為。此論文由宗教學(xué)和社會(huì)學(xué)的對(duì)比方法來深入研究并聯(lián)系社會(huì)的實(shí)際問題來確立新的價(jià)值觀。第一章中依佛經(jīng)一一引用經(jīng)論,以宗教歷史來探析七支因果論的傳承源流以及如何綿延流傳至西藏的歷史。第二章中闡述了七支因果的定義、分類及相關(guān)的知識(shí),如何實(shí)修此大悲心。第三章中主要闡述七支因果的法脈傳承由印度大哲阿底峽尊者傳入,逐漸融入藏傳佛教的各大宗派當(dāng)中,各派創(chuàng)立了其獨(dú)特的修行風(fēng)格,在藏地弘揚(yáng)廣大,蒸蒸日上。最后一章主要闡述了七支因果的精神價(jià)值對(duì)現(xiàn)代教育、社會(huì)和諧、民族團(tuán)結(jié)、以及保護(hù)環(huán)境等對(duì)世間萬物所起到的作用與影響,從而引出七支因果密切相聯(lián)的佛教進(jìn)展。
[Abstract]:As we all know, the so-called Buddha proclaims the magic method is all the teaching method based on the nature of good will. The sutras said: "all evil works, all living beings practice, self-purification of its meaning, is all Buddhism." Generally speaking, Buddhism is far from harming sentient beings, and has enough compassion to popularize a teaching method for all living beings. It does not distinguish between social, ethnic, state, sentient forces, nationalities, rich and poor is a kind of teaching method of equal treatment; so, how to grow so fully beneficial Bodhi heart of all living beings?!!! They are self-exchange and seven causality respectively. In this paper, we mainly expound the one-seven-branch causality theory of supreme compassion. The Dharma transmission of the seven branches of causality in the Buddhist sutras is introduced by the great philosophers of India. It mainly tells how the great love spirit is put into practice in the society. In today's society, the evil and vexation of human beings are particularly heavy and increasing. The only way to eradicate suffering is to practice Bodhicitta and cultivate peace of mind. There is no distinction between the rich and the poor, and the enemy's relatives and friends. All men of practice are free from all kinds of hardships. Small family harmony, national unity, equality, social harmony, social harmony, ecological balance. Such Dharma, which is rare in Buddhism, not only allows all living beings to coexist peacefully, but also improves many of the bad behaviors of people in the world. In this paper, the comparative methods of religion and sociology are used to deeply study and link with the practical problems of society to establish new values. In the first chapter, according to the Buddhist sutras, we use religious history to analyze the origin of the seven causal theories and how to spread them to Tibet. The second chapter expounds the definition, classification and related knowledge of the seven branches of causality. In the third chapter, it is mainly explained that the legalistic inheritance of the seven branches of causality was introduced by the great philosophers of India, and gradually merged into the major sects of Tibetan Buddhism, which created its unique practice style, carried forward the vast areas of Tibet, and flourished day by day. The last chapter mainly expounds the influence of the spiritual value of the seven causality on modern education, social harmony, national unity, and environmental protection on everything in the world, thus leading to the development of Buddhism, which is closely related to the seven branches of causality.
【學(xué)位授予單位】：青海民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B948

【參考文獻(xiàn)】

相關(guān)期刊論文 前2條

1 曹廣婷;;論佛教的慈悲利他思想及社會(huì)關(guān)懷[J];西安社會(huì)科學(xué);2010年01期

2 方立天;中國佛教倫理的社會(huì)意義[J];倫理學(xué)研究;2004年01期

，

本文編號(hào)：1806416