|
|
|
 |
|
|
|
|
|
|
《法顯傳》中“夏坐”記載特點及其原因分析=The Vārska Activities [xiazuo 夏坐] Recorded in the Faxian Account: Features and Reasons |
|
|
|
| 著者 |
何方耀 (著)=He, Fang-yao (au.)
|
|---|
| 掲載誌 |
華林國際佛學學刊=Hualin International Journal of Buddhist Studies
|
|---|
| 巻号 | v.2 n.1 《法顯研究》專刊 |
|---|
| 出版年月日 | 2019.05 |
|---|
| ページ | 1 - 21 |
|---|
| 出版者 | World Scholastic Publishers |
|---|
| 出版サイト |
http://www.worldscholastic.com/
|
|---|
| 出版地 | Singapore [新加坡] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者現任華南農業大學人文與法學學院副院長（主管科研）。 |
|---|
| キーワード | 夏坐=vārska; 邊地意識=Consciousness of Borderland; 律藏=Vinaya Pitaka; 求法=Pilgrimage |
|---|
| 抄録 | 東晉求法僧法顯所撰《法顯傳》詳細記載了他西行求法途中的“夏坐”經歷，從長安西行啟程到回到山東青州，法顯在傳記中一共記載了自己旅途中八次夏坐經歷。法顯西行求法時間前後15年，一共記載了八次，即八年的夏坐，也就是說還有七年的夏坐活動他沒有記載，而這沒有記載夏坐的七年，恰好是他在摩竭陀國首都巴連弗邑、多摩梨帝國和師子國這三個他心目中的西天佛國所度過的時間。即凡屬在印度及師子國寺廟居住下來，不再四處游走，他就不再記載夏坐之事，而當他處於旅行途中的時候他就會記載他夏坐的經歷，法顯這種筆法顯然不能解釋為毫無目的隨意之舉，一定有他背後的用意和目的。本文就試圖對《法顯傳》中記載或不記載夏坐的現像加以解讀，指出其目的、用意以及所反映的當時中土漢地戒律傳播、持守的情況。
Faxian zhuan 法顯傳 [Account of Faxian], written by pilgrim Faxian 法顯 (337–422), records in detail his vārska (summer retreat)on a pilgrimage from China to India. In total, his account records 8 instances of vārska along the journey from the Chinese capital Chang’an to India by land and his return to Qingzhou 青州 in Shangdong province of China from India by a maritime route. Faxian only recorded 8 instances of vārska over the 15 years of his whole pilgrimage. This means that there were no records of vārska during the other 7 years when he was in the capital Pātaliputra of Magadha, Tāmralipti in India and Sri Lanka—the real Buddhist kingdoms in the West in Faxian’s eyes. When he stayed in the Buddhist monastery in Madyadewa (Central India) and Sri lanka, Faxian did not record his vārska activities (xiazuo 夏坐). Only when he left Central India and Sri Lanka and started his journey did he begin to record the vārska. Why did he do so? The author does not think this is a random move, and that there must be some special methods and goals behind this activity. In this paper the author interprets the phenomenon of both recorded and non-recorded vārska in the Fanxian zhuan and points out the aim, use, and how it reflected the situation that Buddhist Sila disseminated and complied with the Buddhist samgha in China. |
|---|
| 目次 | 一、《法顯傳》對西行途中“夏坐”的記與不記 02
二、以秦地為中心的北方佛教界守誠守拙而不巧飾刪削的傾向 05
三、晉唐中國佛門濃厚“邊地”意識的反映 11
四、取經與修行合一的求法模式 15
五、餘論 18
|
|---|
| ISSN | 27050742 (P) |
|---|
| DOI | 10.6939/HIJBS.201904_2(1).0001 |
|---|
| ヒット数 | 575 |
|---|
| 作成日 | 2021.03.03 |
|---|
| 更新日期 | 2021.04.12 |
|---|
 |
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。
|
|
|
