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| 著者 |
賴鵬舉 (著)=Lai, P'eng-chiu (au.)
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| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
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| 巻号 | 創刊號 |
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| 出版年月日 | 1993.12 |
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| ページ | 117 - 140 |
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| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
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| 出版サイト |
http://www.ykbi.edu.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, 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 | 淨土; 竺道生; 僧肇; 道融; 鳩摩羅什; 曇鸞; 淨土宗 |
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| 抄録 | 因《維摩詰經》<佛國品> 的因緣，姚秦長安羅什師資展開了以「般若」對淨土諸問題的探討. 如道生以「佛無淨土」說明淨土的「器世間」，以「法身無色」說明淨土的「眾生世間」; 僧肇更在《涅槃論》中以「般若無知」闡發眾生世間中的「佛智」，以「法身無象」闡發眾生世間中的「佛身」，架構了中國淨土義學的粗胚. 此長安淨土義學的粗胚被北魏曇鸞所繼承，作為《往生論》中說明「佛智」，「佛身」的主依據. 曇鸞山西玄中寺一系的淨土在後世得到重要的發展，相對南方廬山而言，關河的淨土學便成中國淨土宗北方的源頭.
During the period of Yao-ching，`Kumarajiva`and his disciples at Chang-en，inspired by the Fo-kuo Chapter of the `Vimalakirti Sutra` (《維摩詰經》<佛國品> )，began to study various Pure-land issues in the light of `prajna`. For example，Tao-en used "Fo-wu-ching-t'u" (佛無淨土) to explain the Pure-land world of phenomenon，and explained the Pure-land world of sentient beings with "Fa-shen-wu-se" (法身無色); furthermore，Sheng-chao in the `Nirvana Sastra` used "Po-le-wu-chih" (般若無知) to resolve the issue of "Fo-chih" (佛智) in the world of sentient beings, resolving "Fo-shen" (佛身) with "Fa-shen-wu-hsiang" (法身無象). All these structured the embryo of Chinese Pure-land study，which was later used by T'an-luan of Northern Wei，and which became the primary references in his explanations on "Fo-chih" (佛智) and "Fo-shen" (佛身) in Wang-sheng-lun (往生論). The Pure-land School of Hsuan-chung Monastery in Shensi province of which T'an-luan belonged, later developed into prominence. In contrast to Mt. Lu in the south, Pure-land study at Kuan-he became the northern source of chinese Pure-land study. |
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| ISSN | 16086848 (P) |
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| ヒット数 | 1348 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.07.20 |
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