僧傳中的“毗曇?guī)煛薄媳背瘯r(shí)期“毗曇學(xué)派”探析
發(fā)布時(shí)間：2018-06-25 02:25
本文選題：毗曇?guī)?/strong> + 毗曇學(xué)派 ； 參考：《法音》2017年06期
【摘要】：正如何定義南北朝中國(guó)佛教的學(xué)風(fēng)和發(fā)展?fàn)顩r,是進(jìn)行佛教研究的重點(diǎn)之一。湯用彤以成實(shí)論師為例,指出了南北朝論師的普遍存在形態(tài):"沒(méi)有統(tǒng)一的理論,不成一個(gè)體系,既沒(méi)有一個(gè)創(chuàng)始的人,也沒(méi)有一定的發(fā)祥地點(diǎn)……無(wú)論如何,只能說(shuō)它是一個(gè)學(xué)派,而不能說(shuō)它是宗派。"[1]這一說(shuō)法意在說(shuō)明宗派成立的依據(jù),卻對(duì)學(xué)派的特點(diǎn)未做詳述。那么,所謂的學(xué)派具備哪
[Abstract]:How to define the style and development of Chinese Buddhism in the Southern and Northern dynasties is one of the key points of Buddhist research. Tang Yong-tong, taking the theory of reality as an example, pointed out the general existence of the theorists in the Southern and Northern dynasties: "there is no unified theory, no system, neither a founding person nor a certain birthplace." In any case, it can only be said to be a school, not a sect. "[1] this statement is intended to explain the basis of the establishment of the school, but does not elaborate on the characteristics of the school. So, what does the so-called school have?
【作者單位】： 河北大學(xué)政法學(xué)院哲學(xué)系;
【基金】：河北省教育廳高等學(xué)校人文社會(huì)科學(xué)研究重點(diǎn)項(xiàng)目“南北朝時(shí)期‘毗曇學(xué)派’研究”的階段性成果,項(xiàng)目編號(hào):SD161101
【分類(lèi)號(hào)】：B949
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本文編號(hào)：2064098
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