|
|
|
 |
|
|
|
|
|
|
Miracle Tales and the Domestication of Kuan-yin =觀音靈驗故事 |
|
|
|
| 著者 |
Yu, Chun-fang (著)=于君方 (au.)
|
|---|
| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
|
|---|
| 巻号 | n.11 |
|---|
| 出版年月日 | 1998.07 |
|---|
| ページ | 425 - 481 |
|---|
| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese; 英文=English |
|---|
| キーワード | Kuan-yin; 感應="stimulus and response" (Kan-ying); "stimulus and response" (Kan-ying); 觀音菩薩=Avalokiteshvara; 靈驗記=miracle tales |
|---|
| 抄録 | Miracle stories about Kuan-yin began to be compiled in the fourth century and
continue to be collected and circulated down to the present day. In this article I
discuss how the miracle tale collections served as a medium for the domestication of
Kuan-yin by focusing on several questions. First of all, who were the compilers?
Is there any difference in the choices made on the selections between a monk
compilor and that of a lay person? What is the role of literati as promoters of the
belief in Kuan-yin? Second, to whom does Kuan-yin appear and how does the
bodhisattva appear: in dreams or in broad daylight? as male or female? monk or
lay person? from what dangers does Kuan-yin rescue the believer and what benefits
does the bodhisattva bestow? Third, what is the connection between icons, visions
and the changing iconograpy of Kuan-yin? Fourth, how are the collections
organized? are the individual stories simply listed one after another without any
clear organizational principle? are they categorized to fit a scriptural paradigm and
thereby serve to provide evidential proof for the truth of the sutra? and finally,
compared to the early collections, do the later collections show marked departures
reflecting historical changes effected both by the new developments of the cult and
new anxieties and hopes of the believers?
觀音靈驗故事的收集及編纂早在魏晉南北朝（公元四世紀）就已開始，一直到
今天，還不斷進行。個人認為靈驗記乃是推進觀音信仰的重要媒介之一。本文
更提出一個理論：靈驗記也在觀音中國化上，發生了重要的作用。本文在說明
以上兩個假設時，提出並解答如下的幾個問題：第一，歷代靈驗記的編纂者為
何人？出家與在家的編者在他們取材時，是否有所不同？士大夫在推廣觀音信
仰上曾扮演何種角色？第二，觀音向何人示現及以何種型態示現？在夢中或在
平常狀態？男相或女相？僧相或居士相？觀音救人於何種患難，施信徒何種利
益？第三，在觀音像及造像學上，它們跟靈驗故事中描寫的靈異經驗，有無關
係？有何種關係？第四，靈驗記的組織原則是什麼？是根據某個經典的有關觀
音威力的模式嗎？還是故事與故事之間並沒有明顯的關係？第四，編纂於清代
的靈驗記跟早期編纂的靈驗記有什麼不同？於此不同中那些反映了觀音信仰本
身的發展，那些則反映了歷史及社會因素產生的新的憂慮及希望？ |
|---|
| ISSN | 10177132 (P) |
|---|
| ヒット数 | 1278 |
|---|
| 作成日 |
|
|---|
| 更新日期 | 2017.06.16 |
|---|
 |
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。
|
|
|
