杏雨書屋所藏敦煌文獻『義記』(羽271)の 基礎的研究

서지정보

· 발행기관 : 동아시아불교문화학회
· 수록지 정보 : 동아시아불교문화 / 16호 / 149 ~ 202페이지
· 저자명 : 池田 將則(이케다 마사노리)

초록

Prosperity of Buddhism in southern area of China during the Southern and Northern Dynasties reached its golden age under the reign of Liang Wudi 梁武帝 (r. 502–549). For the previous stage of this flourishing, it has been noted by scholars that Buddhism was encouraged in the Yongming 永明 era (483–494) of the Southern Qi 齊 dynasty. During this time, the oldest son of Qi Wudi 齊武帝 (r. 482–493), Wenhui taizi 文惠太子 (458–492), and the second son, Jingling wenxuanwang Xiao Ziliang 竟陵文宣王 蕭子良 (460–494) played central roles. The Dunhuang manuscript Yiji 義記 (hane 羽 271) is a text considered to be a veritable record of the state of Buddhist doctrinal studies of the Southern Dynasties during the first half of the Southern Qi dynasty. This text was recently published, and is extremely valuable to scholars, as it possibly constitutes a surviving orphaned fascicle from the Za yiji 雜義記 (or the Yiji 義記) 20 juan 卷, which was included in Xiao Ziliang’s library list.
This article is intended to clarify the basic nature of the Yiji. I focus on the following three goals: (I) to arrange basic information about the text; (II) to estimate the place where the text was composed, and the date of its completion, based on the names of temples and monks appearing in extant part of the Yiji; (III) to investigate the background of the composition of the text, with reference to the two “Fashen yi 法身義,” namely “1.2 Tianan Sengzhong fashi Jie fashen yi 天安僧鍾法師解法身義” and “1.3 Shang dinglin Sengrou fashi Jie fashen yi 上定林僧柔法師解法身義,” which constitute the latter two of the three chapters that form the beginning of the extant part of Yiji. The findings of the survey of this article are as follows:1. We can identify almost all of the 19 names of temples and nearly half of the 31 names of monks that appear in the extant part of Yiji, as these temples and monks also appeared in the Gaoseng zhuan 高僧傳, the Mingseng zhuan 名僧傳, and the Xu gaoseng zhuan 續高僧傳.
2. We can estimate that the text was composed in Jiankang 建康, or its outskirts. We can also estimate that the date of its completion was between 483 and 489.
3. The text possibly constitutes a surviving orphaned fascicle from the Za yiji (or the Yiji) 20 juan, which were included in the library list of Jingling wenxuanwang Xiao Ziliang, of the Southern Qi dynasty.
4. The text is considered to be the record of debates held by famous monks, who met together in an assembly.

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