|
|
|
 |
|
|
|
|
|
|
近代中國佛教的反傳統傾向與日本的“批判佛教”=The Anti-traditional Inclination in Modern Chinese Buddhism and Japanese Critical Buddhism |
|
|
|
| 著者 |
楊維中 (著)=Yang, Wei-zhong (au.)
|
|---|
| 掲載誌 |
華東師範大學學報 (哲學社會科學版)=Journal of East China Normal University( Philosophy and Social Sciences)
|
|---|
| 巻号 | v.38 n.2 |
|---|
| 出版年月日 | 2006.03 |
|---|
| ページ | 16 - 22 |
|---|
| 出版者 | 華東師範大學 |
|---|
| 出版サイト |
http://www.ecnu.edu.cn/
|
|---|
| 出版地 | 上海, 中國 [Shanghai, China] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者單位：南京大學哲學系 |
|---|
| キーワード | 如來藏思想=the thought of Tathāgata-garbha; 近代中國佛教=modern Chinese Buddhism; 批判佛教=critical Buddhism; 實體=substance; 基體=locus |
|---|
| 抄録 | 近代以來，無論是中國佛教界，還是日本佛教界，都不約而同地對影響中國佛教最為深遠的如來藏思想展開了反思，甚至批判。中國方面的主力先是支那內學院的歐陽竟無和呂，其後是印順法師；日本方面，一開始主要圍繞著《大乘起信論》以及《楞嚴經》的真偽展開，在二十世紀九十年代則有“批判佛教”思潮集其大成。其實，這一思潮所指責的如來藏是“實體”、“基體”，如來藏思想是受“神我”說影響而來等等觀點都是站不住的。而將如來藏思想當作在印度大乘佛教獨立的“第三系”的說法也是不符合客觀事實的。
In modern times there emerged a stream of thought both in the Chinese Buddhist circle and the Japanese Buddhist circle which were critical of the thought of Tathāgata-garbha that had profound influence on Chinese Buddhism. On the Chinese side, the representatives were Ouyang Jingwu and Lvcheng in Nanjing, and Master Yinshun in Taiwan. On the Japanese side, it began with an examination of the texts of Da Cheng Qi Xin Lun and Leng Yan Jing, and finally reached its pinnacle as "critical Buddhism"in 1990 s. In fact, all these proposed by this stream of thought that Tathāgata-garbha is "substance" or "locus", and that the thought of Tathāgata-garbha is influenced by "Brahman" and "aatman" are untenable. Further, the clam that the thought of Tathāgata-garbha was an independent "third persuasion" of Mahayana does not accord with historical facts. |
|---|
| 目次 | 一 16
二 17
三 19
四 20 |
|---|
| ISSN | 10005579 (P) |
|---|
| ヒット数 | 490 |
|---|
| 作成日 | 2009.08.31 |
|---|
| 更新日期 | 2020.05.04 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
