|
|
|
 |
|
|
|
|
|
|
名僧命運與佛教中國化：晉末宋初闡提佛性論爭發微=The fate of famous monks: An analysis on the controversy over “whether icchantika possess Buddha-nature” in the Jin-Song period |
|
|
|
| 著者 |
姜望來 (著)=Jiang, Wang-lai (au.)
|
|---|
| 掲載誌 |
圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
|
|---|
| 巻号 | n.39 |
|---|
| 出版年月日 | 2022.06 |
|---|
| ページ | 41 - 90 |
|---|
| 出版者 | 圓光佛學研究所=Yuan Kuang Buddhist College |
|---|
| 出版サイト |
http://www.ykbi.edu.tw/
|
|---|
| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者單位：武漢大學歷史學院暨中國三至九世紀研究所 |
|---|
| キーワード | 法顯=Fa-xian; 道生=Dao-sheng; 一闡提=icchantika; 佛性=Buddha-nature; 佛教中國化=Sinicization of Buddhism |
|---|
| 抄録 | 東晉義熙十四年初，法顯西行求來之「六卷泥洹經」，由佛陀跋陀羅與法顯合作在建康道場寺譯出後，中古佛教史上著名的
「一闡提有無佛性」論爭隨之展開，道生倡闡提亦有佛性之新論，法顯則主除一闡提皆有佛性之經中成說，二者成爲論爭雙方主要代表人物，並因此先後迎來晚年命運之轉折：法顯中斷其建康譯經事業，離京並終老於江陵；法顯卒去至少七年之後之劉宋元嘉七年，道生遭受佛教內部之懲處被摒出建康。法顯離京與道生被摒，不僅是個人遭遇之變遷，對於中古佛教亦頗有影響；道生與法顯之論爭，並非簡單的非此即彼正誤之爭，而是外來之佛教在中土發展日趨深入、早已在天竺基本形成體系之佛經在中土不斷譯出過程中，經典研討與義理創新既互相依存促進，又各有其內在張力和有所矛盾之複雜關係之體現。總之，無論法顯離京還是道生被摒，皆與闡提有無佛性論爭有所關係；然而更關鍵之處在於，在中古中西佛教交流及佛教中國化不斷深入之歷程中，在中古佛教僧團與皇權政治相互牽扯影響之背景下，晉宋之際數種大乘《大般涅槃經》在中土的譯出與傳播、關涉《大般涅槃經》核心思想之闡提佛性論爭以及法顯與道生命運之變遷，正反映出晉末宋初以建康爲中心的南方佛教複雜而曲折之演進趨勢。
In the early fourteenth year of Yixi in the eastern Jin dynasty, Six Chapters of Mahāparinirvāṇa sūtra was translated by Buddha-bhadra and Fa-xian in Daochang temple of Jiankang. After that, there had the famous controversy on “whether icchantika possess Buddha- nature” in the history of ancient Chinese Buddhism, and Dao-sheng advocated new theories about icchantika having Buddha-nature, on the other side, Fa-xian sticked to the opinion of icchantika not having Buddha-nature according to Six Chapters of Mahāparinirvāṇa sūtra. They became the main representatives of both sides of the controversy, and consequently ushered in a turning point of fate in their later years: Fa-xian interrupted his career of translating confucian classics, left Jiankang and died in Jiangling; after Fa-xian’s death at least seven years later, in the sixth year of Yuanjia, Dao-sheng was banished from the capital.
Fa-xian and Dao-sheng leaving Jiankang produced great influences on medieval Buddhism. The controversy between Dao- sheng and Fa-xian was not simply a dispute between right and wrong, but show such a truth that the study of classics and the innovation of philosophies not only depend on each other and promote each other, but also have inherent tension and some contradictions.
In a word, whether Fa-xian left capital or Dao-sheng were rejected, it has something to do with the controversy over “whether icchantika possess Buddha-nature”; however, the key point is that in the course of the deepening of the communication between Chinese and Western Buddhism and the sinicization of Buddhism in the middle ages of China, under the background of the mutual influence between the Buddhist monks and the imperial power politics, the vicissitudes of the life fortunes of Fa-xian and Dao-sheng just reflected the complicated and tortuous evolution trend of southern Buddhism centered on Jiankang from the late Jin dynasty to the early Song dynasty.
|
|---|
| 目次 | 一、前言 46
二、法顯與道生之分歧：「一闡提有無佛性」論爭 48
三、法顯離京：譯經與立義之碰撞 58
四、道生被摒：僧團與皇權之糾葛 71
五、結語 86
|
|---|
| ISSN | 16086848 (P) |
|---|
| ヒット数 | 355 |
|---|
| 作成日 | 2022.08.03 |
|---|
| 更新日期 | 2022.08.03 |
|---|
 |
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。
|
|
|
