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Women in the Pure Land--Some Reflections on the Textual Sources=淨土中的女人--對經典出處的某些思考
Author Harrison, Paul=哈里遜
Source 中華國際佛學會議實錄(第3屆):人間淨土與現代社會: = The Record of Chung-Hwa International Conference on Buddhism(3rd): The "Earthly" Pure Land and Contemporary Society
Pages206 - 207
Publisher法鼓文化出版社=Dharma Drum Culture
Publisher Url
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type會議論文=Proceeding Article
Note中英文提要; 中文論文提要:頁128.
中英文提要; 英文論文提要:pp.206-207.
KeywordHarrison, Paul; 哈里遜; 淨土; 女人; 極樂世界
AbstractThe recent publication of Luis Gomez's translation of the Sanskrit and selected Chinese versions of the Longer and Shorter Sukhavati -- vyuha -- sutras (The Land of Bliss, Honolulu & Kyoto,1996) represents a significant advance in our understanding of the textual basis of the Pure Land tradition of Buddhism,and especially of its pluralistic or multivocal nature. Gomez's work throws into high relief the changes, which these two seminal texts have undergone in the course of their history,and draws attention to the many problems of interpretation to which such changes inevitably contribute. One of these problems is the question of female rebirth in Sukhavati,the issue being,of course,not whether women can be reborn in the Pure Land,but whether they are reborn there as women. Although it is widely held nowadays that the inhabitants of Amitabha's realm are neither male nor female,such a position appears to conflict with the content of the Longer Sukhavati-vyuha-sutra. Is this conflict apparent or real? To provide an answer,this paper sets itself the task of clarifying the standpoint of this text,both with respect to the famous vow made by Dharmakara concerning female rebirth and with regard to other passages in the work which may have a bearing on this issue. A close study of all surviving Chinese translations, setting them alongside the Sanskrit and Tibetan versions and according them equal status as testimony to the tradition,produces conclusions that may be surprising or unpalatable to some. There is, as one says, bad news and good news for those who believe that gender distinctions will cease to operate in Sukhavati and seek to support this belief with reference to scriptural authority. The bad news is that the earlier strata of the textual tradition are completely unequivocal in their assertion that women will be reborn in Sukhavati as men,and that all inhabitants of the Pure Land will thus be male. Furthermore,even the later strata provide evidence that Amitabha's realm is what we might call a man's world. The good news is that on this question,as on several others, we can see the scriptural tradition itself under-going change,as those who fashioned it developed their ideas and modified their standpoints. It is not monolithic and unchanging,but a constantly shifting point of reference and source of inspiration. Therefore those who seek to refashion the image of Sukhavati in the twentieth century can rightly see themselves as heirs to an ancient tradition of re-interpretation,which was itself not bound entirely by the canons of the past.


其一. 女人可以往生淨土; 其二. 實際上,淨土中並無性別或男女之分.
這兩項主張只是後代修正主義者的說辭嗎? 或是屬於早期傳統的見解? 雖許多大乘經典對極樂淨土都有十分清楚的交代(沒女人),但淨土佛教的主理論根據 --《極樂淨土經》卻對這個問題說明不清.

Created date2000.12.05
Modified date2016.09.13

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