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《太子須大拏經講經文》考述 —— 以 ДX.285 等六殘片與 BD.8006 號為中心=Research on the Literary Lecture on Taizi Xudana Jing: Centering on six pieces, such as ДX.285, and BD.8006 |
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| 著者 |
計曉雲 (著)=Ji Xiaoyun (au.)
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| 掲載誌 |
敦煌學=Studies on Tun-huang
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| 巻号 | n.34 |
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| 出版年月日 | 2018.08 |
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| ページ | 45 - 77 |
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| 出版者 | 南華大學敦煌學研究中心 |
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| 出版サイト |
https://nhdh.nhu.edu.tw/Web/Index
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| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者單位：四川大學中國俗文化研究所博士候選人
Ph.D. Candidate, Institute for Non-orthodox Chinese Culture, Si Chuan University |
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| キーワード | 太子須大拏經講經文=The Literary Writings of the Lecturing on Taizi Xudana Jing; 須大拏本生故事=The Vessantara Jataka of XudaNa; 創作時間=The Date of Composition |
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| 抄録 | 敦煌遺書中共有兩個殘卷演繹西秦．聖堅譯《太子須大拏經》，即 ДX.285等六殘片與 BD.8006 號殘卷。本文對這兩個寫卷的內容、抄寫年代等進行了考察，認為：這兩個寫卷擬題為「太子須大拏經講經文」更為適切，且此二者源自同一部〈太子須大拏經講經文〉於兩次不同講說時的抄本。這兩個寫卷的抄寫時間基本相同，約在公元九到十世紀歸義軍時期，上限為曇曠《大乘百法明門論開宗義記》成書之後，即公元八世紀六十年代前後。太子須大拏本生故事在中土的傳播形式共有五種：（一）義學高僧編纂或撰寫類書、佛經註疏時，節引或概括康僧會譯《六度集經》卷二〈須大拏經〉和聖堅譯《太子須大拏經》；（二）妙聲沙門道綜依據梵音曲調宣唱《須大拏》；（三）須大拏本生故事是唐五代俗講經文、劇本、讚文、押座文等常見題材；（四）印度、中亞、敦煌及中原地區浮雕、壁畫創作時常借鑒這一故事，宣揚布施大義；（五）道教徒編纂經典時化用聖堅譯《太子須大拏經》中部分情節。
There were totally two pieces of copies of the literary writings of the lecturing on Taizi Xudana Jing （translated by Shengjian in the Western Qin Dynasty） for the public listeners among the Dunhuang manuscripts, ДX.285 （with six pieces） and BD.8006. This essay surveyed the stylistic, the date of writing, and the relationship of these two manuscripts, basing on the previous research. These two hand-copied book should be named as The Literary Lecture on Taizi Xudana Jing. These two manuscripts fragments were separate public lectures based on the same source text of Taizi Xudana Jing, and textual comparisons indicate that they were closely related chronologically, with an approximate date between the 9th and 10th centuries of Guiyijun period. The terminus post quem is ca. 860 CE, when Tan Kuang completed the Dasheng-bai-fa-ming-men-lun-kai-zong-yi-ji. Except that, these two pieces of copies were derived from the same literary lecturing on Taizi Xudana Jing, but they were belong to two different lecturing activities. The Vessantara Jataka of Xudana was very popular in the Chinese Medieval Period, with five forms of dissemination. The first is through the quotations and excerpts of Kang Senghui’s Liudu Ji Jing and Shengjian’s Taizi Xudana Jing that were integrated into the Buddhist Genus-book by eminent monks. The second is through singing the Xudana in the tune of Buddhist chants, introduced by Shi Daozong, an eminent monk who was better at translating reading of Buddhist Sutras. The third is through the vernacular genres of sutra lectures, theatrical plays, eulogies and sermons commonly seen in the Tang and the Five Dynasties. Fourthly, sculptured reliefs and frescoes in India, Central Asia, Dunhuang, and Central China invoke the story as an exemplum of generosity and moral fortitude. Finally, the Taoist had compiled Taoism books by taking some plots from Taizi Xudana Jing.
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| 目次 | 一、研究旨趣 48
二、ДX.285 等六殘片與 BD.8006 號寫卷的定名 51
三、ДX.285 等六個殘片與 BD.8006 號殘卷的關係 54
四、〈太子須大拏經講經文〉的抄寫時間 58
五、太子須大拏本生故事在中古的傳播 61
（一）佛教類書、佛經註疏的編纂 62
（二）梵音曲調、唄讚轉讀的詠歎 64
（三）敦煌歌辭、俗講經文的宣唱 66
（四）故事經變、藝術圖像的呈現 69
（五）道教歌辭、經典構建的借鑒 71
六、結論 74
主要參考文獻 76
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| ISSN | 10159339 (P) |
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| ヒット数 | 282 |
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| 作成日 | 2021.05.04 |
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| 更新日期 | 2021.05.04 |
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