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| 玄奘의 印度 求法과 玄奘像의 추이 -- 西域記﹐玄奘傳﹐慈恩傳의 비교 검토를 중심으로=Xuanzang’s Pilgrimage to India and the Transition of Xuanzang’ Image | ||
| 作者 | 남동신 (著)=Nam, Dong-sin (au.) |
|---|---|
| 出處題名 | 불교학연구=Korea Journal of Buddhist Studies |
| 卷期 | v.20 |
| 出版日期 | 2008.08 |
| 頁次 | 191 - 242 |
| 出版者 | 불교학연구회=佛教學研究會 |
| 出版者網址 | http://www.kabs.re.kr/ |
| 出版地 | Daegu, South Korea [大邱, 韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 關鍵詞 | 玄奘=Xuazang; 圓測=Woncheuk; 基=Ji; 彌勒=Maitreya; 續高僧傳=Xu gaosengzhuan; 大唐西域記=Datang xiyuji; 瑜珈師地論=Yogacarabhumi; 成唯識論=Chengweishilun; 瑜珈論學派=Yogacarabhumi School; 求法=pilgrimage; 大唐大慈恩寺三藏法師傳=Datang daci'ensi sanzang fashizhuan; 法相唯識學派=Dharmalakshana-Vijnaptimatra school; 西明學派=Ximing School; 慈恩學派=Ci'en School |
| 摘要 | In this article, I tried to make a comparative study of three sources which describe the pilgrimage of Xuanzang(602 ～664) to India. Specially, I checked the purpose of his pilgrimage and his three debates with the heretics. Hinayana and Sunya were described in three sources: (1)Datang xiyuji (The Records of the Western Regions in the Great Tang; dated 646 hereafter DXJ), (2)Xu gaosengzhuan(Biographies of Eminent Monks of Tang; hereafter XZZ-A and XZZ-B respective abbreviations for Xuanzangzhuan, “uanzang’s biographies”of 647 and 664～4667), and (3) Datang daci’ensi sanzang fashizhuan(The Biography of the Great Tripitaka Master of the Great Ci’en Monastery; 688; hereafter DCZ). And then I interpreted the significance differences between the three sources according to the movement of Xuanzang’s party. The three sources definitely tended to highlight Maitreya, Yogacarabhumi and Xuanzang. As the three sources supported the belief, teachings and master of a specific school, it was a movement for ensuring their identity, which converged with the Fashang School recently. The research suggests that the Fashang School was not established by Xuanzang’rs party without any trouble. On that account, I paid attention to complications between the branches of Xuanzang’rs party: the Yogacarabhumi school(focused on Yogacarabhumi, translated in 648) and the Dharmalakshana-Vijnaptimatra school(concerned with Chengweishilun, translated in 659), the Ximing school (initiated by Woncheuk and followed mainly by Silla monks such as Dojeung) and the Ci’en school (initiated by Ji and succeeded by Huizhal and Zhizhou). In the midst of the split of Xuanzang’s party, the Yogacarabhumi school, which earlier joined Xuanzang’s translation team and assumed critical attitudes toward Ji(632～682), who played a leading part in translating and researching Chengweishilun, wanted to ensure their idenification in the light of their former glorious days. The accounts in the three sources of Xuanzang’ls life reflect the memory of the Yogacarabhumi School, especially the image of Xuanzang of DCZ, which was created as their ideal Buddhist pilgrim. |
| 目次 | I. 머리말 191 II. 3대 문헌 195 III. 印度 求法과 '玄奘像' 201 1. 印度 求法과 『瑜珈師地論』201 2. 세 차례 논쟁과 玄奘 209 1) 外道와의 논쟁과 '三身論' 210 2) 大·小乘 是非 '制惡見論' 212 3) 空有論爭과 會宗論 216 3. 미륵신앙 219 IV. 玄奘系의 형성과 분화 222 1. 『瑜珈師地論』의 한역과 '瑜珈論學派' 222 2. 『成唯識論』의 번역과 玄奘系의 분화 227 1) 『成唯識論』의 번역의 의미 227 2) 『成唯識論』번역과 '法相唯識學派' 228 3) 西明學派와 慈恩學派의 갈등 233 V. 맺음말 237 |
| ISSN | 15980642 (P) |
| 點閱次數 | 201 |
| 建檔日期 | 2021.05.06 |
| 更新日期 | 2021.05.06 |
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