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『大般涅槃経集解』における空・有・中道の問題=The Problem of Existence, Non-existence and the Middle Way in the Da banniepan jing jijie 大般涅槃經集解 |
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著者 |
菅野博史 (著)=Kanno, Hiroshi (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.72 n.1 (總號=n.161) |
出版年月日 | 2023.12.20 |
ページ | 325 - 317 |
出版者 | 日本印度学仏教学会 |
出版サイト |
http://www.jaibs.jp/
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出版地 | 東京, 日本 [Tokyo, Japan] |
資料の種類 | 期刊論文=Journal Article |
言語 | 日文=Japanese |
ノート | (本研究は令和五年の JSPS 科研費 JP19K00065の助成を受けたものです) |
キーワード | 『大般涅槃経集解』; 僧亮; 僧宗; 宝亮; 開善寺智蔵; 三種中道 |
抄録 | Prajñāpāramitā studies became popular in the Eastern Jin dynasty from the time of Daoan 道安 (312–385). Later, when the Mahāyāna Nirvāṇa sūtra was translated, the mainstream of Chinese Buddhist thought unexpectedly and rapidly converted from “innate emptiness related to the Prajñāpāramitā Sūtras” to “marvelous existence related to the Mahāyāna Nirvāṇa sūtra.” Earlier research pointed out that Lushan Huiyuan 廬山慧遠 (334–416) and the people around him had already prepared the ideological conversion from “innate emptiness related to the Prajñāpāramitā sūtras” to “marvelous existence related to the Mahāyāna Nirvāṇa sūtra.” Based on this hypothesis, this paper considers how Chinese Buddhists interpreted the problem of existence, non-existence and the middle way through the Mahāyāna Nirvāṇa sūtra. This is interpreted in the Da banniepan jing jijie 大般涅槃經集解 with 71 fascicles. Because it is a massive commentary, I focus on the interpretations of Sengliang 僧亮 (400?–468?), Sengzong 僧宗 (438–496), and Baoliang 寶亮 (444–509) in their commentaries on the concept of “middle way” in the chapters of “Sadness (哀歎品),” “Longevity (長壽品),” “Four truths (四諦品),” “Pure practices (梵行品),” and “Virtuous king (德王品).” |
目次 | 1.はじめに 325 2.『集解』の釈哀歎品,釈長寿品,釈四諦品に出る「中道」の用例 325 3.『南本涅槃経』巻第14–18,梵行品第20における「中道」 323 4.『南本涅槃経』巻第19–24,徳王品第22における「中道」 322 5.小結 319 〈参考文献〉 317 |
ISSN | 00194344 (P); 18840051 (E) |
DOI | https://doi.org/10.4259/ibk.72.1_325 |
ヒット数 | 26 |
作成日 | 2025.01.08 |
更新日期 | 2025.01.15 |

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