本书系节录来果禅师（1881—1953年）语录中的解谤扶宗说、参禅普说、自行录等三卷。解谤扶宗说，一一破解宗、教、律、净相互争议的症结，令其能相容尊重。扶宗说以简明的一百则学禅的箴言，句句破心殷切，为后学大眼目，指迷津。参禅普说，以修道者常犯的毛病，如怕动、求静、怕苦事、无长远心、我慢等，抽丝剥茧作彻底的针砭。自行录，以来果禅师一生行履为主轴，文中有禅师的孝行，割肝疗治父疾和求法种种困厄的历程。 本书为门学禅者，先确立正见的方向（解谤扶宗说、参禅普说二章），后树立禅者大无畏的风格（自行录一章）。“语录”是启发性灵的一面镜子，只要对有所探索的人，此书必定是良师益友。

本书记录了神会与崇远法师就禅宗的是非邪正问题展辩论的经过，神会在辩论中批评神秀的大弟子普寂的禅法，指出惠能是得到传法袈裟的第六代祖师，禅宗历代祖师相传的只是单刀直、直了见性的顿悟法门，并强调般若波罗蜜是一切修行的根本。

DAVID HUME (1711 – 1776) was a Scottish philosopher, historian, economist, and essayist known especially for his philosophical empiricism and skepticism. He was one of the most important figures in the history of Western philosophy and the Scottish Enlightenment. Hume is often grouped with John Locke, George Berkeley, and a handful of others as a British Empiricist. Beginning with his A Treatise of Human Nature (1739), Hume strove to create a total naturalistic "science of man" that examined the psychological basis of human nature. In stark opposition to the rationalists who preceded him, most notably Descartes, he concluded that desire rather than reason governed human behaviour, saying: "REASON IS, and OUGHT ONLY to BE the SLAVE of the PASSIONS". A prominent figure in the sceptical philosophical tradition and a strong empiricist, he argued against the existence of innate ideas, concluding instead that humans have knowledge only of things they directly experience.. NOTHING is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. It is easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself. Nor is there required such profound knowledge to discover the present imperfect condition of the sciences, but even the rabble without doors may, judge from the noise and clamour, which they hear, that all goes not well within. There is nothing which is not the subject of debate, and in which men of learning are not of contrary opinions. The most trivial question escapes not our controversy, and in the most momentous we are not able to give any certain decision. Disputes are multiplied, as if every thing was uncertain; and these disputes are managed with the greatest warmth, as if every thing was certain. Amidst all this bustle it is not reason, which carries the prize, but eloquence; and no man needs ever despair of gaining proselytes to the most extravagant hypothesis, who has art enough to represent it in any favourable colours. The victory is not gained by the men at arms, who manage the pike and the sword; but by the trumpeters, drummers, and musicians of the army. From hence in my opinion arises that common prejudice against metaphysical reasonings of all kinds, even amongst those, who profess themselves scholars, and have a just value for every other part of literature. By metaphysical reasonings, they do not understand those on any particular branch of science, but every kind of argument, which is any way abstruse, and requires some attention to be comprehended. We have so often lost our labour in such researches, that we commonly reject them without hesitation, and resolve, if we must for ever be a prey to errors and delusions, that they shall at least be natural and entertaining. And indeed nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For if truth be at all within the reach of human capacity, it is certain it must lie very deep and abstruse: and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains..

"A megsemmisülés rejtélyes sz?vege egyszerre filozófiai traktátus, misztikus beavatás és poszthumán próza. A kortárs irodalomban egyre inkább feler?s?dik ez a nem-antropocentrikus hang, mely nem emberi sorsokat akar elbeszélni, hanem a nyelv és az ember k?z?s hiányt?rténetére mutat rá. ?Mennyien kapaszkodtak a létbe, mint egy végtelen fa t?rzsébe” - írja Horváth Márk és Lovász ?dám, hiszen az emberi állapot csak a társadalmi, nyelvi és metafizikai katasztrófa terében értelmezhet?. Apokaliptikus (neo)romantika és abszurd k?ltészet. Az utolsó ember kézik?nyve a túlélés lehetetlenségér?l."Nemes Z. Márió Az Idegenre hárult a sors ajándéka, hogy els?ként az utolsó emberek k?zu?l végignézze minden ku?ls?dleges k?telék pusztulását, és bizalmát lelkébe, s?t a lelkén is túlra helyezze, minden emberit maga m?g?tt hagyva. Minden ház gerendái k?z?tt barátságok és szerelmek jól táplált holttestei indultak oszlásnak, míg csak a csont fehérlett ki a vízb?l. Mint rég elhagyott kik?t?k tornyai, olyan hívogatóak voltak ezek a csontok az új kor embere számára.

A fi rom?n? ?E o ru?ine!“, exclama Cioran. ?n ce m?sur? filosoful de la Paris avea dreptate? Ce ?nseamn? ?a fi rom?n“ ?ntr-o fals? tranzi?ie care aparent nu se mai termin?? La aceste ?i multe alte ?ntreb?ri ?ncearc? s? r?spund? scriitorul Ionel Necula ?n opus-ul de fa??, care ?nsumeaz? analize ale r?sturn?rilor sociale evidente, ?nregistrate ?n ultimii ?aptesprezece ani. Nu ?ntotdeauna comod, spiritul coroziv al autorului ??i spune cuv?ntul, av?nd uneori accente incendiare.

Cartea de fa??, pe care cititorul o ?ine acum ?n m?n?, reprezint? o form? – literar vorbind, foarte complex?, fiindc? ea evolueaz? pe mai multe voci narative, dintre care doar unele ?i apar?in ?n mod direct autoarei – de exorcism. Geniul inimii e r?spunsul unui poet la o experien?? personal? plenitudinar?, ?n care bucuria ?i suferin?a se ?ntrep?trund reciproc pentru a exprima, ?mpreun? ?i tensionat, starea de gra?ie. Exist? o voce a experien?ei biografice ?n aceast? carte scris? febril, o alta de martor sau de participant la istorie, tot a?a cum exist? o voce a puterii ?i una a victimei. Deasupra tuturor st?, ?ns?, nu neap?rat triumf?toare, dar lucid-cerebral?, chemarea celor dou? credin?e pentru care merit? s? tr?ie?ti ?i s?-?i rememorezi via?a atunci c?nd ai ajuns cu ea la r?sp?ntie: credin?a ?n cultura modelelor care te-au precedat ?i credin?a deloc ingenu?, ci ivit? din cunoa?tere, ?n sacralitatea profund? a celor tr?ite ?i ?n transcenden??. (?tefan Borbély) A considera un text drept ?carte a ilumin?rilor mele“ ?i a a?eza ca titlu al primei p?r?i a volumului sintagma Povestea subteranei ne plaseaz? sub semnul aproape imposibil al drumului c?tre Sine, al cuprinderii, al denud?rii ?i al efortului de a ?n?elege un obiect al c?rui adev?r se va afla ?ntotdeauna ?n proximitatea pe?terii lui Platon. E un demers perpetuat, dar niciodat? epuizat ?i aproape exclus din plasma comunic?rii, care – ?n situa?ia ?romanului“ Aurei Christi – nu are coresponden?e, nu se apropie de experien?a budhist?, nici de prerogativele ocultismului de New Age, ci ne aduce ?n vecin?tatea ?ndemnului de pe frontispiciul templului lui Apollo din Delphi, preluat apoi, ca solu?ie ?ntre a fi ?i a p?rea, de c?tre Socrate: ?Cunoa?te-te pe tine ?nsu?i!“. Po?i ?nt?lni, pe acest drum, ?i acel daimonion care a str?juit g?ndirea aceluia?i ?n?elept atenian ca alt? fa?? a ?subteranelor“ fiin?ei, acolo unde lumina se ?ngem?neaz? cu ?ntunericul, stare ?poetizat?“ de Goethe, dar pr?bu?it? ?n tragic de Dostoievski. E o cobor?re spre ?n?elegere prin cuprindere ?i, implicit, prin atingerea nelimitatului. (Mircea Braga) Cartea Aurei Christi Geniul inimii pare o st?nc? masiv?, singuratic?, ?ntr-un peisaj ?mioritic“. Geniul inimii are originalitate ?i for??. Prima parte e liric?, a doua (?ntr-un fel) – o comedie negru-satiric?, a treia – predominant epic-narativ?. Prima parte este excelent?; mi-am ?nsemnat un num?r de poezii memorabile. A doua, ?n centrul ei mai ales, are sec?iuni, pasaje extrem de interesant-pl?cute-amuzante, ?n pofida tonului, uneori, foiletonistic. A treia e impresionant? ?n ansamblu, armonios-coerent?, de o sinceritate sf??ietoare. ?n tot volumul, istoricul, religiosul, subiectivul se leag? foarte frumos ?ntre ele. Nu-mi plac laudele la adresa lui Nietzsche! De fapt, cum se leag? acest autor de Biblie, de Evanghelii?! Aura Christi poate fi m?ndr? de o realizare major?, cu totul original?. Probabil, nu l-a citit pe romanticul britanic Wordsworth; dar el e cel care a scris (sau a ?nceput s? scrie) o memorabil? autobiografie ?n versuri. Pu?ini l-au continuat. Am putea spune c? Aura se num?r? printre cei pu?ini. (Virgil Nemoianu)

The present publication is intended to supply a recognised deficiency in our literature—a library edition of the Essays of Montaigne. This great French writer deserves to be regarded as a classic, not only in the land of his birth, but in all countries and in all literatures. His Essays, which are at once the most celebrated and the most permanent of his productions, form a magazine out of which such minds as those of Bacon and Shakespeare did not disdain to help themselves; and, indeed, as Hallam observes, the Frenchman's literary importance largely results from the share which his mind had in influencing other minds, coeval and subsequent. But, at the same time, estimating the value and rank of the essayist, we are not to leave out of the account the drawbacks and the circumstances of the period: the imperfect state of education, the comparative scarcity of books, and the limited opportunities of intellectual intercourse. Montaigne freely borrowed of others, and he has found men willing to borrow of him as freely. We need not wonder at the reputation which he with seeming facility achieved. He was, without being aware of it, the leader of a new school in letters and morals. His book was different from all others which were at that date in the world. It diverted the ancient currents of thought into new channels. It told its readers, with unexampled frankness, what its writer's opinion was about men and things, and threw what must have been a strange kind of new light on many matters but darkly understood. Above all, the essayist uncased himself, and made his intellectual and physical organism public property. He took the world into his confidence on all subjects. His essays were a sort of literary anatomy, where we get a diagnosis of the writer's mind, made by himself at different levels and under a large variety of operating influences. Of all egotists, Montaigne, if not the greatest, was the most fascinating, because, perhaps, he was the least affected and most truthful. What he did, and what he had professed to do, was to dissect his mind, and show us, as best he could, how it was made, and what relation it bore to external objects. He investigated his mental structure as a schoolboy pulls his watch to pieces, to examine the mechanism of the works; and the result, accompanied by illustrations abounding with originality and force, he delivered to his fellow-men in a book. W. C. H. KENSINGTON, November 1877. THE LIFE OF MONTAIGNE The author of the Essays was born, as he informs us himself, between eleven and twelve o'clock in the day, the last of February 1533, at the chateau of St. Michel de Montaigne. His father, Pierre Eyquem, esquire, was successively first Jurat of the town of Bordeaux (1530), Under-Mayor 1536, Jurat for the second time in 1540, Procureur in 1546, and at length Mayor from 1553 to 1556. He was a man of austere probity, who had "a particular regard for honour and for propriety in his person and attire . . . a mighty good faith in his speech, and a conscience and a religious feeling inclining to superstition, rather than to the other extreme. Between 1556 and 1563 an important incident occurred in the life of Montaigne, in the commencement of his romantic friendship with Etienne de la Boetie, whom he had met, as he tells us, by pure chance at some festive celebration in the town. From their very first interview the two found themselves drawn irresistibly close to one another, and during six years this alliance was foremost in the heart of Montaigne, as it was afterwards in his memory, when death had severed it.

当独立、自助的生活不能再维持时，我们该怎么办？在生命临近终的时刻，我们该和医生谈些什么？应该如何优雅地跨越生命的终？对于这些问题，大多数人缺少清晰的观念，而只是把命运交由医学、技术和陌生人来掌控。影响世界的医生阿图·葛文德结合其多年的外科医生经验与流畅的文笔，讲述了一个个伤感而发人深省的故事，对在21世纪变老意味着什么行了清醒、深的探索。本书富有洞见、感人至深，并为我们提供了实用的路线图，告诉我们为了使生命*后的岁月有意义，我们可以做什么、应该做什么。 作者选择了常人往往不愿面对的话题——衰老与死亡，梳理了美国社会养老的方方面面和发展历程，以及医学界对末期病人的不当处置。书中不只讲述了死亡和医药的局限，也揭示了如何自主、快乐、拥有尊严地活到生命的终。书中对“善终服务”“辅助生活”“生前预嘱”等一系列作者推崇的理念，都穿插在故事中作出了详尽的说明，相信会给老龄化日益加剧的中国社会以启迪。 众多专家、媒体推荐。创新工场CEO李复：作为一名医生，阿图葛文德关注的是医疗的局限以及人的尊严。作为凡人，我们都将面对人生的终，《*好的告别》给我们重要的启示。《新知》杂志主编苗炜：希望大家有机会能看看阿图葛文德医生的著作，他能帮助我们更好地理解医学，知道医学的局限和可能。畅销书作家马尔科姆·格拉德威尔：这是阿图·葛文德*有力，也*感人的一本书。《自然》杂志：难得读到这样一本发人深省的书。

本书分两大部分，即禅话与净话。作者分别将佛门禅净的特色深地释义，并且以历代禅净兼修的大德为例证，破斥持门户之见者。书中以“念佛至一心不乱，便是禅定；参禅至彻见自性，即是净土”为立论的根据，写出了禅宗与净土宗同为佛教派别的异与同。

道源法师关于念佛的完整示，包括对念佛的目的、方法、功德等的详细的讲解，为修行净土宗的修行者提供了如何正确念佛的方便法门。

对佛教经典《地藏本愿经》《佛说盂兰盆经》《佛说父母恩重难报经》三部经的翻译解释。

《中阿含经》共六十卷，共收经二百二十二部，，分为五诵十八品，为东晋僧伽提婆与僧伽罗叉所译。本书节选了《中阿含经》中的二十部经。读者可从中体察《中阿含经》之全貌，领会佛陀当年为众比丘说法传教的殷殷苦心，并了解一些佛教历史，理解有关佛说的基本教义、基本理论，一步坚定学习佛教，信奉善行，自度度人，常乐我净的信心。

《楞伽经》，七卷，十品，全称《大乘楞伽经》。现奉献给读者的这部《楞伽经》，是唐译本。由于此译本几经校勘，加之采用以梵本对照前两个译本的方法，因此，义理方面较前其他版本更准确、完备，文字之表述也更加通畅、流利，受到佛教界的一致肯定和推崇 在众多大乘经典中，《楞伽经》*突出的特在其融会贯通，它不仅融会了大小二乘，而且贯通了空有二宗；不仅糅合了如来藏系和唯识系的思想，而且融摄了性相二宗。在中国佛教中，它既是「法相唯识宗」依据的经典之一，同时也是禅宗初祖达磨传付慧可的重要经典，其对中国佛教的影响可见一斑。

《药师经》全名《药师琉璃光如来本愿功德经》，是佛陀应文殊师利菩萨要求而示的净土法门，为佛教中的净土经典之一。它的主要宗教价值在于描绘了东方琉璃净土，宣说了药师如来的本愿功德，是药师佛信仰主要依据的经典。经典中叙说东方琉璃世界是药师佛因地所发十二大愿而证成的，就其主旨来说，是使众生早证菩提；但另一方面，药师佛也注重为众生求得现世的安乐，这与阿弥陀佛的偏向来生安乐不同，故为佛教界将药师法门视为现世众生消灾延寿法门的缘由。又，本经除了表述药师佛的信仰，还对药师佛信仰和阿弥陀佛信仰作了沟通，此为本经另一特色所在。

本书旨在弘扬西方阿弥陀佛的净土教义，提出了一系列关于净土信仰和往生方法的理论，并大量引证各种经律论释，多达五十余部，以申明净土要义。全书以《观无量寿经》的趣旨，统以贯之，由于道绰时代正逢北周武帝毁佛，形成佛教末法思想的普遍，再加上诸宗派多排斥净土法门，故本书中亦多有论辩，着重于破除异议，使得净土法门在社会上广泛盛行，深社会各阶层中。

本经为现存大乘经典中*早时期问世的作品，也是有关弥陀经典中的*早文献，是净土经典的*早先驱。《般舟三昧经》说西方世界须摩提国阿弥陀佛有种种相好威仪庄严，放大光明。若有人一心系念此佛，经过一日夜或七昼夜，就可甚深禅定，面见此佛。 《般舟三昧经》归纳起来说，大体上有三个特：一、以持名念佛，往生净土；二、念佛三昧为一切三昧之王；三、禅净离合，归于净土。这三个特，为本经作为净土思想*先驱的地位和价值。 佛教徒以成佛作为自己修持的*终归宿。“般舟三味”的行持，能令十方诸佛现前。本经以有系统的层次揭“三昧”是确切可得的。

对佛教经典《宗镜录》的翻译解释。

此经当属初期大乘经典，与《般若经》、《维摩经》、《法华经》等约略同时，与本经<*净地陀罗尼品>内容相同。 从内容上看，此经<分别三身品>和《法华经．寿量品》所说相通，反映出大乘佛教对佛如来观念的变化。 在教义理论上，此经基本上同于《般若经》的说空与《法华经》的法身常在思想。原始佛教也有空观，即诸法缘起故诸法皆空，而大乘的空观则更彻底，不仅诸法皆空，而且诸法皆空思想的自体也必须是空的。

　　本书作为一部传记体的思想史写作，向我们呈示出个体的生存际遇与章学诚思想的具体展之间的内在关联。从中，我们可以清楚地看到，个体的偶然遭际如何将章学诚带到一个又一个似乎与其本来志向无关的问题和工作面前，而他又如何一次又一次地沉迷在对这些偶然的题材的思考当中，并终从这些零碎的思考中通达出来，回归并丰富他的思想主题。 历史书写的方式与历史书写的品质，以及书籍分类系统与文章的品质之间的关系，作为两条彼此关联的思想主线，贯穿章学诚思考的始终。由此渐次展的校雠文史之学，以及以“六经皆器”为核心的历史哲学，只有深其思想整体的内在理路，才能获得充分而真切的理解。而这既是本书的着力，同时也是它*神彩的所在。

《王阳明与明末儒学》以宋、元、明时期的思想文化为背景，特别是儒学发展史为背景，在简明生动地概述宋明思想文化发展的脉络和特的基础上，不仅系统而深刻地论述了阳明心学产生的历史原因及其内容、特、社会影响、历史作用，而且系统和细致地论述了阳明心学的分化、演变和明代中后期王门各派各家的离合同异、学术宗旨，并以阳明学、阳明后学与朱、陆之学，特别是明末其他儒学流派做了具体而微的对比。 《王阳明与明末儒学》不仅能使读者宏观而系统地了解明代儒学，特别是阳明心学的发展史、演变史，而且能给读者以很大的思想启迪，深理解王阳明的知行合一、致良知等思想。

古时候，有个阿阉贳王，特别喜欢吃大雁肉。他 认为大雁肉是世界上好吃的食物。为了保证他每天都能吃到一只大雁，就派猎手们到处张网，捕猎大雁。 在国下的都城外，有一个很大很大的湖。湖边长满绿树、青草，湖中有很多鱼虾，湖水清澈，水面平静，吸引了很多南来北往的鸟儿，在此休息、捕食。