著者
金 炳坤
出版者
身延山大学仏教学部
雑誌
身延山大学仏教学部紀要 (ISSN:13464299)
巻号頁・発行日
no.14, pp.23-41, 2013

身延山大学「仏教学部紀要」第14号(二〇一三)を望月先生から頂戴した。その中に望月論文の直後に金炳坤「ウイグル語訳『妙法蓮華経玄賛』の研究状況と課題」という論文がある。これを望月論文、つまりチベット語訳玄賛の研究と合わせて読むとまことに示唆に富んだものとなる。まず同誌30頁11行目以下で、ウイグル訳本が「玄賛」をウイグル語に翻訳するにあたって羅什「妙法蓮華経」を参照し、経文註釈にあたっては窺基本でもはしょっている羅什本の科文を全文記載していることを明らかにする。これは先のチベット註釈本がチベット訳「法華経」を参照しているのとは大違いであり、羅什「妙法蓮華経」がすでにウイグル語に訳されていた可能性すらもうかがわせる。同誌36頁15行目以下では、敦煌の書窟(第17窟)から出てきた漢文「法華経」註釈書類のうち40%は「玄賛」と「玄賛関係のもの」であり、八世紀中葉以後は「法華経」の註釈書のほとんどは「玄賛関係のもの」で占められる、という。なぜそうなったのか。ここで金炳坤さんは曇曠(八世紀前半)という人をクローズアップさせる。敦煌で活躍した学僧であり玄奘三蔵(六〇〇〜六六四)、慈恩大師窺基(六三二~六八二)の流れ、即ち法相宗の流れにある人である、という。法華経の註釈といえば有名な天台大師智顗(五三八~五九七)の玄義、文句、摩訶止観やその他沢山のものがあったのに、敦煌、西域方面ではひとり慈恩大師の「玄賛」が盛行した、という事実は「法華経」の流伝と受容を考える上でとても大事なポイントとなるであろう。西域・シルクロードと言えば人種・異国語の坩堝のようなところである。かつて六〇〇年代玄奘三蔵はその路を西から東へたどってインドの経典をもたらした。そして二〇〇年後今度は東から西へ「法華経」やその註釈が逆流しているのである。先に見たように「玄賛」のチベット訳は不全なしろものである。しかし不全だからと言って切り捨ててはならない。仏教流伝のそのような環境の中にあって、そのレーゾンデートル(raison d'être存在価値)を究明することによって、より精緻な仏教の歴史がひもとかれて行くはずだからである。(及川真介)
著者
金 炳坤
出版者
身延山大学仏教学部
雑誌
身延山大学仏教学部紀要 (ISSN:13464299)
巻号頁・発行日
no.16, pp.1-21, 2015

Jikaku Daishi Ennin (慈覺大師 圓仁), who is considered to have laid the foundations of Buddhism in Japan, receiving the title of Daishi (大師) for the first time in Japan, came to stay at Chishan Fahuayuan, which Jang-Bogo had established, as he was entering the Buddhist profession. Here, he prayed to the god in Chishan to help him spread the message of Buddhism, and he vowed that if his prayers were realized, he would build a temple to commemorate this.It was also at Chishan Fahuayuan that Ennin heard about Wutaishan from Seong-im (聖琳), a Silla monk, and this led to his full-fledged Buddhist activities in Tang. Even later, Ennin received unstinting support and devoted protection from countless Silla people living in Tang. After conducting Buddhist activities for 10 years using the maritime traffic network that Jang Bogo had established, Ennin safely concluded his activities and returned to Japan.The Memorial Stone of Jang Bogo, Ambassador of Cheonghaejin was erected in Hieizan Enryakuji by Wando county per the request of the Tendai sect in Japan (memorial ceremony held on January 13, 2002). This was an event that shed a new light on the relation between Jang Bogo and Ennin, but the reality is that it has not yet solidified its position.Ennin, who diligently tried to firmly establish the Tendai sect, was not able to fulfill his vows (AD 840) at Chishan Fahuayuan during his time, and requested that they be carried out through his will. This is the origin of Sekizan-zen'in (赤山禪院), which was built in AD 888 by Ennin's disciples who inherited his uncompleted vows, but as of now, no historical artifacts related to this can be found at Sekizan-zen'in.At Hieizan Enryakuji (比叡山 延曆寺), Sekizan-myōjinja (赤山明神社) (present Sekizan-gu), which was built by people who lived after Ennin, and which is located in front of Yokawa-chūdō (橫川中堂), which was established by Ennin in AD 848, is the only artifact that conveys this fact.This paper aims at investigating cultural heritage related to Jang Bogo inside the Tendai sect in Japan, and at providing status updates on this issue for its commercialization for tourism.
著者
金 炳坤
出版者
日本印度学仏教学会
雑誌
印度學佛教學研究 (ISSN:00194344)
巻号頁・発行日
vol.68, no.1, pp.321-315, 2019

<p>The <i>Pŏphwa kyŏng chiphŏmki</i> 法華経集験記 (Jpn. <i>Hokekyō Shūgenki</i>), thought to have been completed in 718 AD, was first reported by Shōjirō Ōta to exist in Japan in 1958.</p><p>However, because in this manuscript the name of the author was written only using the character Zyaku 寂, the theory was that it was written by Yiji 義寂 (919–987) from China, who was active during the period of the Song Dynasty.</p><p>In 1980, Ōta argued that the author of the manuscript was Ŭijŏk 義寂 (7th to 8th century), who was active in Silla during the Tang dynasty, but the evidence for his theory is inadequate.</p><p>In this paper I prove that Ŭijŏk of Silla was a disciple of Xuanzang 玄奘 (602–664), and because the influence of the disciples of Xuanzang can be seen in the preface to this manuscript, the author of the manuscript is Ŭijŏk of Silla.</p><p>In addition, because there are discrepancies between the records in Buddhist catalogs and the manuscript of this book, it will be clarified that this manuscript is not the original <i>Pŏphwa hŏmki</i> 法華験記 written by Ŭijŏk of Silla, but an abbreviated version of it.</p>