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Dao-xuan's Collection of Miracle Stories aboutSupernatural Monks (Shen-seng gan-Tong lu): An Analysis of Its Sources=道宣神僧感通錄資料來源分析 |
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| 著者 |
篠原亨一
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.3 |
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| 出版年月日 | 1990.04 |
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| ページ | 319 - 379 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 道宣; 道世; 法苑珠林; 神僧感通錄 |
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| 抄録 | Toward the end of his life，Vinaya Master Dao-xuan (596-667) showed great intrest in miracle
stories. This maniferted in a collection of Chinese Buddhist pieces of this genre called the Ji shen-zhou san-bao gan-tong lu the last fascicle of which contains "The Recards of Supernatural Monks Miracles" (Shen-seng gan-tong lu). In the present
paper，the author aims at examining the sources of those "Records" through the parallel found in Vinaye Master Qao-shi's encyclopedia Fa-yuan zhu-lin.
An analysis of the sources mentioned in the Fa-yuan zhu-lin parallels to the Shen-seng gan-tong lu
leads to the general conclusion that Dao-xuan compiled his miracle stories about "supernatural monks" by collecting relevant stories from Wang
Yen's Ming xiang ji and supplemently it with a small number of stories taken from the Gao-seng zhuan. It furthermore results in a number of complex
observations concerning the relationship between the Shen-seng gan-tong lu and the Fa-yuan zhu-lin.
Detailed comparative examination of the Fa-yuan zhu-lin fascicles 19，28，31,42 and 17 corroborates the hypothesis that the collection of "supernatural
monks" found in the Shen-seng gan-tong lu has evolved gradually over a period of time. Parallel collections in the Fa-yuan zhu-lin，poobabely prepared without the specific intention of compiling a larger collection of "supernatural monks" in the end，might represent in many cases earlier stages in this development. The effort to develop literary collections carried out by Dao-Xuan and Dao-shi appears to have been a many sided and complex one,
but the evidence indicates that they worked closely with each other.
An enquiry into the sequence of Ming xiang ji stories (Appendix II) shows even more clearly that
they may have had prepared a large set of small groups of miracle stories taken from the Ming xiang ji and the Gao-seng zhuan，and used these groups of stories feely in compiling their respective collections, the Fa-yuan zhu-lin and Shen-seng gan-tong lu.
道宣律師 (西元五九六 ~ 六六七年) 晚年對感應故事頗有興趣，編輯了一部「集神州三寶感通錄」，將「神僧感通
錄」一篇收入末卷. 本文則比較該篇與道世律師所撰「法苑珠林」，透過相同的故事，探索神僧感通錄的資料來源.
在分析法苑珠林相同故事註明的出處後，筆者大致上獲得的結論是：道宣編輯神僧感通錄是從王琰冥祥記搜集相關
故事，再用少數高僧傳故事來補充. 同時也觀察出神僧感通錄和法苑珠林若干複雜的關係. 進而詳細比較研究法苑珠卷
一九. 二八. 三一. 四二. 一七. 足以證實，神僧感通錄是在相當一段時間內才逐漸編成的，而法苑珠林相同的故事,
最初恐怕是為組合一部篇幅較大的神僧故事集而準備的,多處可能反應整個搜錄過程中較早的階段. 道宣，道世致力
於類書，集子的編輯，看來是多方面且複雜的過程，但二人顯然密切合作. 至於附錄二. 冥祥記故事次的研究更進一步顯示，這兩位律師似乎參考了冥祥記和尚僧傳，來準備一套內分多組的感通故事，而在分頭編纂神僧感通錄及法苑珠林時，對這些資料自由加以利用. |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1475 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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