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円弘は新羅僧侶か : 『法華経論子注』の引用文献を中心として=Another Commentary on the Fǎhuájīnglùn composed by a Silla monk
Author 金天鶴=Kim, Chon-hak ; 金炳坤=Kim, Byungkon
Source 身延山大学仏教学部紀要=Bulletin of Faculty of Buddhism, Minobusan University=ミノブサン ダイガク ブッキョウ ガクブ キヨウ
Pages1 - 16
Publisher Url
Location身延町, 山梨県, 日本
Content type期刊論文=Journal Article
Keyword円弘; 法華経論; 法華経論子注; 円弘師章; 新羅僧侶
AbstractThe Fahuajinglun (the Saddharma-pundarikôpadeśa (妙法蓮華經憂波提舍)) written by Vasubandhu is a commentary on the Lotus Sutra and has the meaning of a guidebook the Lotus Sutra. The Fahuajinglun was translated into Chinese two times. One translation was made by Ratnamati (勒那摩提), and the other by Bodhiruchi (菩提留支), both of them are extant and its Sanskrit version has not been identified. The Fahuajinglun annotates “Introduction,” “Chapter on Expedient Means” and “Chapter on Parables” of the Lotus Sutra.
This paper corresponds to an introduction so as to make an earnest study henceforward on the Beophwagyeongronjaju (hereinafter also referred to as “the Jaju”) as a writing of a Silla monk, on the premise that Wonhong, who wrote the Jaju, is definitely a man of Silla.
the Jaju among Wonhong’s works were already transcribed in 748. This means that he wrote them earlier than 731. Two primary methods were used in order to prove that Wonhong is a man of Silla with his activity period in mind. The first method is to prove the fact through the information collected on him, and the second method through a literature cited in the Jaju.
As for the first method, in the first place, Annen’s Kyojisōron describes that Wonhong belongs to a group of Silla monks who were contrasted with Kuiji who belongs to Chinese consciousness-only school transmitted from dharma characteristics school. Although the Old Consciousness-only teachings in the lineage of Paramārtha stood on the center of opposing to Xuanzang’s theory of five natures distinction, most of Silla monks, whether he is Uijeok studying under Xuanzang or studying in Silla without going abroad, expressed their views opposite to Kuiji’s views. Such attitudes were not found at least in Chinese monks of Xuanzang tradition which was succeeded down from Xuanzang–Kuiji–Huizhao–Zhizhou. Further, seeing through Japanese scripts, Annen’s argument was confirmed to have some validity, and the fact that Wonhong’s expression method coincides with that of Pyowon from Silla in his yogyeol mundap was proved. And the fact that Gomyō, who had intimate relations with Silla recites the Wonhongsa-jang in his mind, is also important. Rimun (理門) annotated Wonhong’s Wonhongsa-jang and his re-annotation was found on catalogs. He also re-annotated Taehyeon’s works. Like Gomyō, Rimun though highly of works composed by Silla consciousness-only monks.
Second, through Wonhong’s literature cited in the Jaju, we have found out examples of coincidence with the works of Uijeok, Wonhyo and Uisang, respectively two times, three times and one time, and examined their nature of conformity. Among the examples, we confirmed that one example regarding Uijeok is correct coincidence in sentence, two examples regarding Wonhyo and one example regarding Uisang are correct coincidences in terminology used. If considering relations between Wonhong’s literature and Pyowon’s works, we can conclude that Wonhong read works of Silla monks. According to the proving method using two primary methods mentioned above, we can also conclude that Wonhong is a man of Silla.
Table of contentsⅠ はじめに 2
Ⅱ 円弘について 3
III 円弘の『法華経論子注』について 6
1現存本『法華経論子注』紹介 6
2引用文献の検討 7
Ⅳ 結論 11
ISSN13464299 (P)
Created date2021.10.21
Modified date2021.10.21

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