發(fā)布時(shí)間：2018-04-21 06:17

  本文選題：嘎舉派 + 《解脫莊嚴(yán)論》�。� 參考：《青海民族大學(xué)》2017年碩士論文

【摘要】：波巴大師的著作《解脫莊嚴(yán)論》中描述了噶當(dāng)派教法與大手印二者傳承大河合而為一的研究。主要內(nèi)容分為五章,描述如下:第一章:概述崗波巴大師主要的事跡與《解脫莊嚴(yán)論》的歷史;第二章:論述嘎舉派大手印與噶當(dāng)派教法的產(chǎn)生歷史;第三章:嘎舉派大手印與噶當(dāng)派教法合而為一的產(chǎn)生歷史;第四章:《解脫莊嚴(yán)論》的科判與新舊版本之間的相互對(duì)比;第五章:噶當(dāng)派教法與嘎舉派大手印的普遍性與現(xiàn)在教法的趨勢(shì)和未來(lái)傳承發(fā)展的思考;密勒日巴尊者與噶當(dāng)派祖師們的精華見(jiàn)地中涵蓋了顯密一切密意,對(duì)此概念作了詳細(xì)的論述。《解脫莊嚴(yán)論》是涵蓋密勒日巴尊者與噶當(dāng)派祖師們的精華見(jiàn)地,包涵顯密一切密意,借用覺(jué)悟噶當(dāng)派對(duì)于各個(gè)不同根器而傳述的三士道次第竅訣。對(duì)共同士夫的修法:在顯宗中提到的空性見(jiàn)地用大手印的修法來(lái)闡述,并取名原始生修法。對(duì)不共利根者的修法:依據(jù)密勒日巴尊者所開(kāi)示般,以大手印的修道法闡述如何成熟所化相續(xù)。總之,一切顯密教意義都是為了對(duì)治煩惱而宣說(shuō),基道果的修法用大手印來(lái)闡述、如何到達(dá)即生成佛之道。闡述如何以凡夫見(jiàn)地趨入佛法妙道?已經(jīng)趨入大乘道者,如何以菩提心來(lái)遠(yuǎn)離小乘道?顯宗大乘道中所講的道障世俗諦在密宗里可以顯見(jiàn)智慧而用之修持、以這種方法讓所化漸漸安置于更高的道,利用顯密合修的方法不讓所化虛度。也就是結(jié)合三士道和顯密合修的大手印法開(kāi)創(chuàng)了噶當(dāng)派和大手印傳承大河合二為一新見(jiàn)地,從而產(chǎn)生了達(dá)波嘎舉派,從中又產(chǎn)生了嘎舉派四大八小的傳承支流。
[Abstract]:Master Boba's work on the Divinity describes the study of the integration of the Kadang sect and the handprint into one of the great rivers of inheritance. The main contents are divided into five chapters: the first chapter: an overview of the main deeds of Master Gomboba and the history of "the solemn Theory of liberation"; Chapter three: the history of the combination of the big handprints of the Gaju School and the Kadang sect, the fourth chapter: the comparison between the new and the old versions of "the solemn Theory of Freedom"; Chapter five: the universality of the Kadang sect and the large handprint of the Gajiu school, the trend of the present teaching method and the thoughts on the future inheritance and development; the essence of the Milarepa Venerable and the Kadang Patriarchs covers all the secret meanings. This concept is discussed in detail. "the solemn theory of liberation" is the essence of the Milarepa Venerable and the Kadang ancestors, it contains all the secret intention, and borrows the enlightenment Kadang party in the various root organs to spread the "three Scholars" to the second orifices. To the common Shifu's revision method: in the Xianzong mentioned in the emptiness ground uses the big handprint revision method to expound, and names the primitive living practice. The practice of non-profit: according to Milarepa's exhortation, it explains how to mature and continue with the large hand print. In a word, all the significance of the secret religion is to cure troubles and say that the practice of the Gidaogu to explain with the big handprint, how to reach that is to create the Buddha's way. How to approach the Dharma by ordinary people? Those who have moved into the Mahayana Taoism, how can they stay away from the Mahayana Road with a Bodhi mind? The worldly meaning of the Daoist barrier in the Mahayana Taoism can be practiced with wisdom in the tantrums. In this way, it can be gradually placed in the higher Tao, and the method of explicit conformability will not be allowed to be wasted. That is to say, the big handprint method combined with Sanshidao and Xianmi combined to create a new place for the Kadang School and the Great hand print inheritance River, thus creating the Dapoga School, from which there were four big and eight small tributaries of the Gaju School.
【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

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2 李冀誠(chéng);藏傳佛教噶舉派的“大手印法”[J];西藏民族學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版);1991年02期

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本文編號(hào)：1781264