基督徒

為「東正教」與「大乘佛教」提出一個共通的基礎

為「東正教」與「大乘佛教」提出一個共通的基礎 Gregory of Nyssa的著作與《涅槃經》的相似之處

David K. Goodin 加拿大魁北克McGill大學博士／講師

Marking Out Common Ground for Eastern Orthodoxy and Mahāyāna Buddhism:
Correspondences in the Works of Gregory of Nyssa and the Mahāparinirvāna SūtraBuddha


transiguration1Buddha

參考文獻
Bibliography

The Ante-Nicene Fathers. 1997. Volume 2, "Fathers of the Second Century," eds. Alexander Roberts and James Donaldson with contributing editor A. Cleveland Coxe. Albany, OR: AGES Software.

Blowers, Paul M. 1991. Exegesis and Spiritual Pedagogy in Maximus the Confessor: An Investigation of the Quaestiones ad Thalassium. Notre Dame, Indiana: University of Notre Dame Press.

Collins, Steven. 1997. "The Body in Theravada Buddhist Monasticism" in Religion and the Body, ed. Sarah Coakley. Great Britain: Cambridge University Press.
Edwards, Denis. 1999. "The Ecological Significance of God-Language, Theological Studies 1: 708-722.

Encyclopedia of Buddhism. 2004. Volume 2, ed. Robert E. Buswell, Jr. New York: Macmillan Reference.

Gethin, Rupert. 1996. "The Resurrection and Buddhism" in Resurrection Reconsidered, ed. Gavin D'Costa. Oxford: Oneworld Publications.

The Mahāyāna Mahāparinirvāna Sūtra. 2000. Tr. Kosho Yamamoto, ed. Tony Page. London: Nirvana Publications.

Meredith, Anthony. 1999. Gregory of Nyssa. New York: Routledge.

The Nicene & Post-Nicene Fathers, Second Series. 1997. Volume V, eds. Phillip Schaff and Henry Wace with contributing editor A. Cleveland Coxe. Albany, Oregon: AGES Software.

Parkes, Graham. 1997. "Voices of Mountains, Trees, and Rivers: Kūkai, Dōgen, and a Deeper Ecology" in Buddhism and Ecology: The Interconnection of Dharma and Deeds, eds. Mary Evelyn Tucker and Duncan Ryūken Williams. Cambridge, MA: Harvard Center for World Religions.

Pelikan, Jaroslav. 1974. The Christian Tradition – A History of the Development of Doctrine: The Spirit of Eastern Christendom (600-1700), Volume 2. Chicago: The University of Chicago Press.

Philokalia, 1981. Volume II. trans. and eds. G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, complier St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. Winster, MA: Faber and Faber.

Plato. 1973. Phaedrus and Letters VII and VIII, trans. Walter Hamilton. New York: Penguin Classics.

Soka Gakkai Dictionary of Buddhism. 2002. Tokyo: Seikyo Press. Also available online at:
Soka Gakkai International USA (http://www.sgi-usa.org/buddhism/dictionary/).
Williams, Paul. 1997. "Some Mahāyāna Buddhist Perspectives on the Body" in Religion and the Body, ed. Sarah Coakley. Great Britain: CambridgeUniversity Press

注解
Notes

[1] See "On the Making of Man," chapter 30 (A Brief Examination of the Construction of our Bodies from a Medical Point of View) in The Nicene & Post-Nicene Fathers.
[2] For example, Gregory argued that the "perfection" (teleiôsis) of all divine action is performed by the Holy Spirit, thereby refuting the Sabellianists, a heretical sect that denied personhood for each expression of the Trinity. See Meredith (1999) p. 38.
[3] Pelikan (1974) p. 279.
[4] Encyclopedia of Buddhism (2004) pp. 605-606.
[5] The Nicene & Post-Nicene Fathers, "On the Soul and Resurrection," pp. 885-886.
[6] Ibid., "Apologetic," (§ 32) p. 958.
[7] Ibid., "Answer to Eunomius' Second Book," p. 539.
[8] Cited from Blowers (1991) p. 120.
[9] Edwards (1999) p. 715.
[10] An illustrative example is found in the Orthodox dispute with the heretical Manicheans, who were dualists. The Manicheans claimed that the natural world (including the human body) was evil and ruled by Satan. Orthodox Christians decried such claims as heresy, and that the dualists were "hurl[ing] curses at the one God" through their hatred of the natural world (Peter of Sicily, cited from Pelikan (1974) p. 223). Orthodox apologists countered by declaring that, "God was good, and He was eternal; His creatures, while they could not be eternal because they were made ex nihilo and were changeable, were nevertheless good in their temporality" (Ibid.).
[11] Pelikan (1974) p. 248.
[12] See The Nicene & Post-Nicene Fathers, "Against Eunomius," § 3.1.
[13] Plato p. 53.
[14] Gregory stands here in opposition to Origen on the pre-existence of souls. See The Nicene & Post-Nicene Fathers, "An Establishment of the Doctrine that the Cause of the Existence of Soul and Body is One and the Same," § 29.1.
[15] See The Nicene & Post-Nicene Fathers, "To those who say the Soul existed before the Body," § 28.3.
[16] Ibid., "On the Soul and Resurrection," p. 900.
[17] Ibid., "Apologetic," (§ 35) p. 963.
[18] Ibid., "On the Soul and Resurrection," p. 888.
[19] Ibid., "Apologetic," (§ 8) p. 926.
[20] Ibid., "On the Soul and Resurrection," p. 864.
[21] Ibid., p. 841.
[22] Ibid., "On the Making of Man," § 30.30.
[23] Ibid., "Apologetic," § 28.
[24] Ibid., "On the Soul and Resurrection" (Argument).
[25] Ibid., "On the Soul and Resurrection," p. 898.
[26] Ibid., p. 875.
[27] Ibid. "Apologetic," § 35.
[28] Ibid.
[29] Ibid., § 39.
[30] Ibid., "On The Soul And The Resurrection" (Argument).
[31] Philokalia (1981) p. 290; see also p. 272 (verses 47 and 48).
[32] Parkes (1997) pp. 116-117.
[33] The Mahāyāna Mahāparinirvāna Sūtra, (2000) Chapter Forty-Four, "On Bodhisattva Kasyapa." This English translation draws primarily from the 'Southern Edition' of the Chinese Daihatsunehangyo version of the original Sanskrit (now lost to history with the exception of a few remaining fragmentary pages).
[34] Ibid., Chapter Forty-Five, "On Kaundinya."
[35] Ibid., (emphasis added).
[36] Ibid., Chapter Forty-Four, "On Bodhisattva Kasyapa."
[37] Williams (Retrieved from "http://en.wikipedia.org/s/b/Buddha-nature"
1997) p. 217.
[38] Gethin (1996) p. 212.
[39] Williams (1997) p. 217.
[40] Collins (1997) p. 188.
[41] The Mahāyāna Mahāparinirvāna Sūtra, Chapter Forty-Four, "On Bodhisattva Kasyapa."
[42] Soka Gakkai Dictionary of Buddhism (2002).
[43] The Nicene & Post-Nicene Fathers, "Apologetic—Reasonableness of the Incarnation."
[44] The Mahāyāna Mahāaparinirvaana Sūtra, Chapter Forty-Four, "On Bodhisattva Kasyapa" (emphasis added).
[45] The Ante-Nicene Fathers, "Stromata" § 15.