清凉山、《华严经》与文殊信仰

Qingliang shan yu Huayang jing: Disan jie Wutaishan xinyang guoji xueshu yantaohui lunwenji 清凉山、《华严经》与文殊信仰: 第三届五台山信仰国际学术研讨会论文集 [Mount Qingliang, Huayan jing and the Mañjuśrī Cult: Proceedings of the Third International Conference on the Wutaishan Faith]. Wutaishan Dongfang Fojiao Wenhua Yanjiuyuan shuxi 五台山东方佛教文化研究院书系 [Wutai Research Institute for Eastern Buddhist Culture Series] III. Edited by MIAO Jiang 妙江, CHEN Jinhua 陈金华, JI Yun 纪赟, KUAN Guang 宽广, and FO Hu 佛护, 2020.

 

A very significant hallmark of the East Asian Buddhist tradition, especially the Mahayana Buddhist tradition, is that its development tends to be combined with certain specific Buddhist scriptures. For instance, this characteristic is found in the Tiantai school with the Saddharma Puṇḍarīka Sūtra and in the Huayan school with the Buddhāvataṃsaka Sūtra. This form of religious belief tends to have a particular Buddhist ideology as its core, elite scholar monks as its leaders, and a particular form of religious worship. Thus, in East Asian Buddhist beliefs, too, there is a subsystem of Buddhism that gradually formed from the cult of Mañjuśrī, the Mahāvaipulya Buddhāvataṃsaka Sūtra, and the Wutai Mountains in present-day Shanxi Province. It eventually took a stable form and became a self-contained Buddhist belief system. After a prolonged evolutionary process, however, these three have become profoundly influential over a broad area and a long period of time in East Asia after the medieval period.

 

In order to systematically study the interconnection between these three and to be able to study in greater depth the integral dynamic between this unique Buddhist system and the social life of East Asia since the Medieval period, we organized a multi-disciplinary and interdisciplinary conference entitled ‘A Study of Mañjuśrī Beliefs, Mount Wutai, and the Mahāvaipulya Buddhāvataṃsaka Sūtra’ from August 8–11, 2017. During the three-day conference, dozens of scholars and experts from many countries conducted in-depth research on this field and held dynamic discussions.

 

The collection of papers resulting from this conference, published here, is divided into five chapters and contains seventeen articles, and discusses many important issues from the above-mentioned topics.

總序   五臺山東方佛教文化研究院書系
釋妙江

序   清涼山、《華嚴經》與文殊信仰: 第三屆五臺山信仰國際學術研討會文集
陳金華

 

一．義理與倫理

1.1   李通玄對五臺山文殊信仰弘化之貢獻
侯慧明

1.2   法藏的真如與種姓：《寶性論》與《地持經》的位置
李子捷

1.3   施肉與斷肉：《華嚴經》中的倫理緊張
雒少鋒

 

二．文獻研究

2.1   論行十五字《華嚴經》在西域的流傳及其與遼藏的關係
傅及斯

2.2   八十卷《華嚴經》譯場考：以《風峪石經》的譯場記為主
陳金華

2.3   文殊菩薪名號翻譯與身份認同
姚騰

 

三．藝術與文學

3.1   山西壽陽縣新發現的新樣文殊造像及相關問題討論
許棟

3.2   五臺靈石與文殊七尊像一一日本比叡山文殊樓的營建及相關問題探究
張書彬

3.3   僧傳·志怪．佛經一一從志怪傳說看五臺山神聖性的確立
池麗梅

 

四．華嚴與其他思想交融

4.1   謝靈運《辨宗論》所見晉譯《華嚴》之影響
洪綿綿

4.2   臨濟宗與《華嚴經》的交匯之處：《臨濟宗旨》之中的《華嚴經》研究
記強

4.3   長水子璿的《起信論》觀與宋代華嚴思想
張文良

 

五．跨域的華嚴

5.1   五臺山與南亞僧人：以斯里蘭卡為中心
索畢德

5.2   復活的朝聖：1874 年日本僧的五臺山之旅
陳繼東

5.3   佛教中國化與韓國古代五臺山文殊信仰的傳播
郭磊

5.4   五臺山與新羅佛教一一以“海東靈鷲山和海東五臺山”爲主
朴鍾茂

5.5   義天淨源及懺法與北宋華嚴宗的復興
麥理克