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親鸞的聖典觀及現代理解的課題=Shinran’s Concept of Canon and Its Modern Interpretation |
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| 著者 |
陳敏齡 (著)=Chen, Miin-ling (au.)
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| 掲載誌 |
輔仁宗教研究=Fujen Religious Studies
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| 巻号 | n.23 |
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| 出版年月日 | 2011.09 |
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| ページ | 69 - 92 |
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| 出版者 | 輔仁大學法學院宗教學系 |
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| 出版サイト |
http://www.rsd.fju.edu.tw/
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| 出版地 | 臺北縣, 臺灣 [Taipei 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 |
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| ノート | 作者單位：輔仁大學宗教學系 |
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| キーワード | 親鸞=Shinran; 聖典觀=Concept of canon; 機教相應=accordance between people and time; 金口相承=The tradition coming from Tathagata Shakyamuni's golden mouth; 歷史的自覺=The awakening of history |
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| 抄録 | 本論文主要是從親鸞的代表作《顯淨土真實教行証文類》（略稱《教行信証》），還原親鸞追求真實之教的歷程，藉此說明淨土真宗的聖典概念及其特色。佛教經典的形成，從口耳相傳到「文字化」，有一段漫長的過程。印度佛教依「三法印」、「一實相印」之說作為判定經典的基準，中國佛教則形成各種「教相判釋」的理論，而在日本佛教，從法然《選擇本願念佛集》開始，則是採用「選擇」的模式。 但以闡揚法然真意為己任的親鸞，為何卻選擇以《無量壽經》為宗？本論文依親鸞《教行信証》為軸，考察親鸞對何謂「真實之教」的證明方式，一方面是〈教卷〉以歷史傳承為主，立足於「時」的自覺，藉由歷史和超歷史的如來說法，強調釋迦的「金口相承」，屬於宗教和歷史之間的問題；他方面是〈化身土卷〉以親鸞的個人體驗為主，立足於「機」的自覺，從自身信仰的內省深化（「三願轉入」）， 藉由「顯彰隱密」等辯証方法，整合《無量壽經》和《觀經》兩系統的相攝相入關係，屬於真理和體驗之間的問題。 歸納言之，親鸞承繼淨土法門一貫的「機教相應」之說，透過機和法、歷史和永遠的辯証關係，論証《無量壽經》的真理性，並闡明釋迦出現世間這個歷史事件的真實意義。這種對於真實之教的開眼，若借用現代方式表達，可說就如同三木清所云「歷史的自覺」。但這裡所謂的歷史，不是一般依客觀時間區分的歷史，而是依主體性把握，亦即「永恆的現在（永遠.今）」，這也就回到釋迦金口相承原初的時點；而也依此可知，親鸞為何強調淨土三經為「大聖自說」、乃至以《無量壽經》為釋尊「出世本懷」的理由所在。
This paper deals with Shinran's Concept of Canon by means of investigating his representative book, namely "The Kyogyoshinsho（《教行信証》）", in which Shinran gave every effort to pursue the "true teaching". The formation and compilation of Buddhist canon had undergone a long history. Buddhist sutras or doctrines in India were validated by "three marks of the law" to gain their legitimacy. New theories were developed to sort various divisions of teaching or doctrine in China. The judgment among teachings evolved further in medieval Japanese Buddhism. The word of "select" has become the main ideology of judging various teachings from Honen, the founder of Japan Pureland School. And Honen selected the Dhyana sutra as the dominant sutra. Although Shinran felt like to carry on the will of his teacher Honen, he made a differenTchoice that he selected the Large Sukhavati sutra as the teaching supreme and true. Shinran described the absoluteness of the Sukhavati sutra within two volumes. Volume one（〈教卷〉）expounds the true teaching basing on the historical lineage and emphasizes that the sutra came directly from Tathagata Shakyamuni. Volume six （〈化身土卷〉）resulted from the experience of Shinran himself. Dhyana sutra and Large Sukhavati sutra regarded as two systems were integrated as a whole in the sixth, the last volume. Shinran’s "select" rooted apparently in the conventional principle of Pureland-Buddhism. Through the dialectical relationship of potentiality/teaching or history/eternity, the truth of Large Sukhavati sutra is justified and the meaning of historicity of Shakyamuni is expounded as well. To describe Shinran's pursuing and comprehending the true teaching, it would be applicable to adopt Kiyoshi Miki's words: "the awakening of history". Nevertheless, history in this context has nothing to do with physical time but all about subjectivity, namely the "eternal present" or "primordial time" for the stance of religious human begins. With such understanding, Shinran's assertion that all the canons of Pureland- Buddhism directly came from the preaching of Tathagata Shakyamuni himself would be understandable. |
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| 目次 | 摘要 69
前言：何謂佛經 70
一、佛教的「經典」概念及其問題 71
(一) 佛教經典的形成 71
(二) 判教理論的開展 72
二、淨土教聖典論的傳承 72
(一) 中國淨土教聖典論的傳承 72
(二) 日本淨土教聖典論的傳承 73
三、親鸞聖典論的形成背景 75
四、親鸞的聖典論－以《教行信証》為主的考察 76
結論：親鸞「真實之教」的現代理解 87
參考文獻 90
一、基本文獻 90
二、専書論文 90 |
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| ISSN | 16820568 (P); 16820568 (E) |
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| ヒット数 | 410 |
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| 作成日 | 2015.12.18 |
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| 更新日期 | 2019.12.16 |
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