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中国華厳における「入法界品」理解 : 智儼と法蔵を中心として
https://doi.org/10.15083/00037031
https://doi.org/10.15083/00037031f2551ec5-f49d-4263-8e93-ab4b963a97a5
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
ib010005.pdf (1.3 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
|---|---|---|---|---|---|---|
| 公開日 | 2011-06-30 | |||||
| タイトル | ||||||
| タイトル | 中国華厳における「入法界品」理解 : 智儼と法蔵を中心として | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| ID登録 | ||||||
| ID登録 | 10.15083/00037031 | |||||
| ID登録タイプ | JaLC | |||||
| その他のタイトル | ||||||
| その他のタイトル | An Interpretation of the Gaņdavyūha-sūtra in the Chinese Hua-yen School : With Reference to Chih-yen and Fa-tsang | |||||
| 著者 |
金, 京南
× 金, 京南 |
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| 著者別名 | ||||||
| 識別子Scheme | WEKO | |||||
| 識別子 | 136133 | |||||
| 姓名 | Kim, Kyung Nam | |||||
| 著者所属 | ||||||
| 値 | 東京大学大学院 | |||||
| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | In this paper, I examine how the Gaņdavyūha-sūtra 入法界品, the last chapter of the Hua-yen ching 華厳経, was interpreted in the Chinese Hua-yen school, specifically clarifying the differences between the interpretations of Chih-yen 智儼(602-668) and his disciple Fa-tsang 法蔵(643-712). Paying attention especially to their theories regarding the ""division"" of the sutra into smaller sections, I examine both their interpretations from two angles: 1) interpreting the Gaņdavyūha-sūtra within the Hua-yen ching, and 2) interpreting the Gaņdavyūha-sūtra by itself. Chih-yen advances a theory of three divisions in his Sou-hsuan chi 捜玄記, and therein he suggests two views on the liu-t'ung-fen 流通分. 1) The Hua-yen ching originally consisted of one hundred thousand gathas, of which only thirty-six thousand gathas now remain, and the liu-t'ung-fen is missing. This means that the liu-t'ung-fen never existed. 2) In the sutra, the last two gathas are considered to correspond to the liu-t'ung-fen. The first view is based on the assumption that the sutra consists of one hundred thousand gathas, excluding the liu-t'ung-fen, and the second, that the sutra consists of thirty-six thousand gathas which include the liu-t'ung-fen. This means that, in Chih-yen's three divisions, the Gaņdavyūha-sūtra either belongs to the cheng-tsung-fen 正宗分, or includes both the cheng-tsung-fen and the liu-t'ung-fen. Chih-yen, influenced by Chih-cheng 智正(559-639), also divided the cheng-tsung-fen into four parts, the last of which is the i-yuan hsiu-hsing cheng-te fen 依縁修行成徳分. To this belong the ""Li-shih-chien p'in"" 離世間品 and the Gaņdavyūha-sūtra. The latter is also called the i-jen ju-cheng fen 依人入証文. For Chih-yen, the Gaņdavyūha-sūtra represented a Buddhist teaching of realization (cheng 証) which perfects ascetic training through shan-chih-shih 善知識. This was the very chapter from which began the enlightenment of sentient beings. Fa-tsang's three divisions developed from his Wen-i kang-mu 文義網目, which does not admit the liu-t'ung-fen, to the T'an-hsuan chi 探玄記. In the meantime, he bolstered his arguments with the concept of dharmadhātu (fa-chieh 法界) and, furthermore, emphasized the One Vehicle character of the Hua-yen ching, taking the Three Vehicle character as the liu-t'ung-fen. In addition, basing himself on Chih-yen's four divisions, he suggested a theory of five divisions. He views the structure of the Hua-yen ching as being fully provided with hsin 信 (faith), chieh 解 (understanding), hsing 行 (practice), and cheng 証 (realization). The Gaņdavyūha-sūtra comes under the Buddhist teaching of cheng-ju 証入. Chih-yen put emphasis on the importance of shan-chih-shih in dividing the inner structure of the Gaņdavyūha-sūtra. He categorizes all shan-chih-shih into five types. This method of categorizing was taken over by Fa-tsang. The main characteristic of Fa-tsang's method of dividing the Gaņdavyūha-sūtra lies in his distinguishing of the essential assembly (pen-hui 本会) from the secondary assembly (mo-hui 末会). To sum up, the main difference between the two theories can be reduced to the way in which emphasis is put either on the concept of shan-chih-shih or on that of dharmadhātu. Chih-yen emphasized the former, Fa-tsang the latter. This difference shows the development of understanding the Gaņdavyūha-sūtra, from Chih-yen's practical interpretation to Fa-tsang's rather theoretical one. | |||||
| 書誌情報 |
インド哲学仏教学研究 巻 10, p. 61-75, 発行日 2003-03-20 |
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| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 09197907 | |||||
| 書誌レコードID | ||||||
| 収録物識別子タイプ | NCID | |||||
| 収録物識別子 | AN10419736 | |||||
| フォーマット | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | application/pdf | |||||
| 日本十進分類法 | ||||||
| 主題Scheme | NDC | |||||
| 主題 | 126 | |||||
| 出版者 | ||||||
| 出版者 | 東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室 | |||||
| 出版者別名 | ||||||
| 値 | Department of Indian Philosophy and Buddhist Studies, Graduate School of Humanities and Sociology, University of Tokyo | |||||
