A Study of kumarajiva's Translation of Mahayama Literature as compared with the Sanskrit Originals
| Project/Area Number |
04610013
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| Research Category |
Grant-in-Aid for General Scientific Research (C)
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| Allocation Type | Single-year Grants |
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| Research Field |
印度哲学(含仏教学)
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| Research Institution | Kansai University |
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Principal Investigator |
TANJI Teruyoshi Kansai University, Faculty of Letters, Professor., 文学部, 教授 (00067555)
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| Project Period (FY) |
1992 – 1993
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| Project Status |
Completed (Fiscal Year 1993)
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| Budget Amount *help |
¥1,800,000 (Direct Cost: ¥1,800,000)
Fiscal Year 1993: ¥400,000 (Direct Cost: ¥400,000)
Fiscal Year 1992: ¥1,400,000 (Direct Cost: ¥1,400,000)
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| Keywords | reality / dharmata / dharmadhatu / ten kinds of suchness / emptiness / prajnaparamita / Kumarajiva / Nagarjuna / 空仮中 / 仏教の受容と展開 / 比較思想論 |
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| Research Abstract |
Kumarajiva, by traslating many texts of Mahayana Buddhism, exerted a decisive influence on the Chinese reception of Buddhism. I deal with his key word "****"(the real aspect of things) in comparison with the Sanskrit originals and Tibetan versions in order to examplify the important role he playd in the history of Chinese Buddhism.
In his translation of the Astasahasrikaprajnaparamita, which faithfully conveys the original philisophical system, he uses this word as corresponding to "dharmata"(innate nature).
In the 18th chapter of his version of the Madhyamakasastra, he systematically discusses his system of "****" and says that it is not objective truth but subjective realization of reality or "entering into the real aspect of things"(*****).
When translating the Vimalakirtinirdesa and the Mahaprajnaparamitopadesa, he paraphrases "**" as "***" whose Sanskrit equivalent is "dhamadhatu-samavasarana"(entering into the real sphere). As is suggested by the fact that he translates "dharmadhatu" as "**" he interprets "***" on the basis of his view of reality, bringing it close to "****".
He introduces the term "****" into his translation of the Saddharmapundarikasutra and paraphrases it as "***"(ten kinds of suchness). Here his own view of reality is reflected : He understands reality as actual and affirms phenomenal existence. Thus his works have afforded a basis for the development of Buddhism in China.
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Report
(3 results)
Research Products
(13 results)
