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| 荷澤神會の著作『壇語』の成立時期について=A New Perspective on the Time of Editing of Shenhui’s Platform Sermon of the Priest of Nanyang on Direct Realization of One’s Nature According to the Chan Doctrine of Emancipation through the Sudden Teaching (Nanyang heshang dunjiao jietuo chanmen zhiliaoxing tanyu 南陽和上頓教解脫禪門直了性壇語) | ||
| 作者 | 伊吹敦 (著)=Ibuki, Atsushi (au.) |
|---|---|
| 出處題名 | 印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū |
| 卷期 | v.69 n.1 (總號=n.152) |
| 出版日期 | 2020.12.25 |
| 頁次 | 304 - 297 |
| 出版者 | 日本印度学仏教学会 |
| 出版者網址 | http://www.jaibs.jp/ |
| 出版地 | 東京, 日本 [Tokyo, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 日文=Japanese |
| 關鍵詞 | 荷沢神会; 『壇語』; 『歴代法宝記』; 南陽和尚; 荷沢禅師 |
| 摘要 | For a long time, Shenhui’s Platform Sermon of the Priest of Nanyang on Direct Realization of One’s Nature According to the Chan Doctrine of Emancipation through the Sudden Teaching (Nanyang heshang dunjiao jietuo chanmen zhiliaoxing tanyu 南陽和上頓教解脫禪門直了性壇語) has been considered as a work written in a relatively early period of Shenhui’s life, because of its use of the name “the priest of Nanyang”. But according to references in The Record of the Dharma-Jewel Through the Generations (Lidai fabao ji 歷代法寶記), we should consider it rather as a work edited between the fourth and the eighth years of Tianbao (天寶,745–749). If it was edited after his residence at the Heze temple (荷澤寺) in Luoyang, why was Shenhui called “the priest of Nanyang” (南陽和尚)? The answer may be obvious: There were many priests at the Heze temple, so, if one used the name “the priest of Heze temple” (荷澤和尚), nobody could identify it as Shenhui. Therefore, they usually called him “the priest who came from Nanyang” (南陽和上). |
| 目次 | はじめに 304 一 從來の諸說 304 二 『歷代法寶記』等から見た『壇語』の成立時期 302 三 殘された問題，特に「南陽和尚」という呼稱について 299 むすび 297 |
| ISSN | 00194344 (P); 18840051 (E) |
| DOI | https://doi.org/10.4259/ibk.69.1_304 |
| 點閱次數 | 470 |
| 建檔日期 | 2022.10.05 |
| 更新日期 | 2022.10.05 |
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