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『正法眼蔵』「三界唯心」巻に引用される『法華経』「譬喩品」の経文をめぐって=On the Passage of the Aupamya Chapter of the Saddharmapuṇḍarīkasūtra Quoted in the Sangaiyuishin 三界唯心 Fascicle of the Shōbōgenzō |
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| 著者 |
新井一光 (著)=Arai, Ikko (au.)
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| 掲載誌 |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| 巻号 | v.68 n.1 (總號=n.149) |
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| 出版年月日 | 2019.12.20 |
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| ページ | 127 - 132 |
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| 出版者 | 日本印度学仏教学会 |
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| 出版サイト |
http://www.jaibs.jp/
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| 出版地 | 東京, 日本 [Tokyo, Japan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 日文=Japanese |
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| キーワード | 正法眼蔵; 「三界唯心」巻; 「光明」巻; 譬喩品; 従地涌出品; 長沙景岑; 円悟克勤 |
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| 抄録 | I examine Dōgen’s 道元 interpretation of verse 87 “今此三界 皆是我有 其中衆生 悉是吾子” in the Aupamya Chapter of the Saddharmapuṇḍarīkasūtra that he quotes in the Sangaiyuishin 三界唯心 fascicle in his Shōbōgenzō 正法眼蔵. I find that Dōgen does not read this passage with its original meaning, but rather insists that the triple world is the ultimate truth, based on the words 我有 and 吾子. In so doing, Dōgen utilizes the teachings of the Chan masters Changsha Jingcen 長沙景岑 (788–868) and Yuanwu Keqin 円悟克勤 (1063–1135). Next, in the Sangaiyuishin fascicle, I clarify the identity of father and child on the basis of the verse regarding the father being old and the child young 父少子老. Lastly, I examine the variant reading in this fascicle, 其父, by looking at various commentaries on the Shōbōgenzō. |
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| 目次 | 一 はじめに 127
二 「譬喩品」第八七偈の解釈 128
三 「父少子老」の解釈 129
四 「其父」の異読について 130 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.68.1_127 |
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| ヒット数 | 137 |
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| 作成日 | 2022.09.22 |
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| 更新日期 | 2022.09.22 |
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