查詢結果分析
來源資料
相關文獻
- 探討中國六朝時期的廣州為海運線上菁英型佛教所扮演發展中的角色
- 廣州會議(1667-1668)四十二條條文的意義
- D. Jones & Kwing Tong Woo 胡(絅堂)共作的Supplement to the Cantonese Phonetic Reader的勘誤
- 由西方早期傳教士的傳教策略來看《程氏墨苑》四幅教理圖:「天國/新天新地」概念之傳遞
- 中古譯場的翻譯與政治--以道安譯論之轉變為例
- 播道與興學--晚清英國循道會女傳教士在澳門和廣州的活動
- 美國傳教士伯駕[Peter Parker]在華醫療事業及其影響
- 關於宗高僧傳以後三種高僧傳的「譯經篇」
- 自由貿易、帝國與情報--十九世紀三十年代《廣州紀事報》中的臺灣知識
- “康熙曆獄”中被拘押傳教士在廣州的活動(1662~1671)
頁籤選單縮合
題 名 | 探討中國六朝時期的廣州為海運線上菁英型佛教所扮演發展中的角色=A Study on Guangzhou and Its Role in Elite Buddhism during the Maritime Routes of the Six Dynasties |
---|---|
作 者 | 法曜比丘; | 書刊名 | 圓光佛學學報 |
卷 期 | 37 2021.06[民110.06] |
頁 次 | 頁1-39 |
分類號 | 220.92 |
關鍵詞 | 傳法僧; 傳教士; 文化傳遞; 僧傳; 廣州; 菁英佛教; 譯經; Buddhist missioner; Missioner; Transmitting culture; Buddhist hagiology; Guangzhou; Canton; Elite Buddhism; Translation; |
語 文 | 中文(Chinese) |
中文摘要 | 在南海海上貿易路線中,廣州具有優越的位置,因而古來 即吸引許多來自南亞與東南亞的商人和傳教僧侶。尤其從佛教 傳教僧侶文獻的視角,該城早在公元281年,廣州即有佛教傳教 組織活動的歷史紀錄。儘管這些傳教組織的主要成員是僧人,而 且他們確曾在此講經弘法,部分僧人在華停留期間,甚至還翻譯 過一些重要的佛教典籍和舉行受戒說戒的有規模式的活動,但根 據中國佛教的歷史紀錄來看,他們之中,卻未曾有任何一人在廣 州定居,而廣州也不曾發展為一個佛法學習的據點。1何以廣州坐 擁海運貿易的豐富資金,卻吸引不到僧人在此定居呢?這最少 有兩個面向可以提出來討論。從歷史的脈絡來看,這些僧人的目 的地是帝國的首都所在地,而廣州只是這趟旅程中的入境港口, 一個歇腳的中繼點而已。另一方面,從傳教的眼光看來,廣州 是否存在一個知識階層足以襄助佛教僧人翻譯經典以及演述經 典教理,恐怕是很成疑問的。不像基督教的傳教團能得到教會 與國家的資助,這些外來的僧人並沒有得到母國僧團有組織的 支援,僧伽團體在佛教的海外傳教活動中也從未扮演要角。在 缺乏僧團奧援的情況下,佛教想在異國他鄉的土地上弘傳,自 然也就難以實現了。 |
英文摘要 | Historically Guangzhou has been a trade center in Southern China. Because of its excellent locale on the trade route of South China Sea, Guangzhou has long attracted merchants as well as missionaries across South and Southeast Asia. As early as in 281 A.D. there were records of Buddhist missionary activities in Guangzhou. While the missionaries, the majority of whom were monks, did preach and even had some important Buddhist texts translated during their stay, almost none of them took up residence in Guangzhou at least according to the Chinese Buddhist hagiological records, or turned it into a center of Buddhist learning. Why did they choose not to, despite the financial conditions supported by the trade route? The reasons are twofold. History-wise, the monks were en route to the imperial capital of the time and Guangzhou was but the entry port and one of the stops on the journey. Mission-wise, on the other hand, Guangzhou arguably lacked an intellectual class that could be deployed to translate and communicate Buddhist thought. Unlike Christian missions, which were backed by the church and the states, there was no equivalent support organized by the foreign Buddhist monks neither was the Saṃgha an important factor of overseas missionary activity. Without the Saṃgha, the Buddhist missions could hardly ever be materialized in foreign land. |
本系統中英文摘要資訊取自各篇刊載內容。