《大乘要道密集》與西夏、元朝所傳西藏密法 -- 《大乘要道密集》系列研究導論=Research Series on the Dasheng Yaodao Miji: The Dasheng Yaodao Miji and Tibetan Esoteric Buddhism under the Xixia and Yuan
在本文作者三年前於《俄藏黑水城文獻》中發現一系列漢譯藏傳佛教文獻之前，傳為元朝帝師八思巴（’Phags pa Blo gros rgyal mtshan, - 80）編集的《大乘要道密集》是我們知道的唯一一種古代漢譯西藏密法儀軌文書集。這部藏傳密乘佛典主要由屬於「道果法」與「大手印法」的長短不一的八十三篇儀軌組成，它是元以來直至民國時期漢地藏傳佛教行者珍藏的唯一秘典。 本文首先從文獻學的角度，對《大乘要道密集》中的八十三篇儀軌的來歷和內容作了逐一的考證和介紹，同定了集中出現的大部分薩思迦派三代祖師，以及沙魯派祖師卜思端和覺曩派祖師攝囉監燦班藏布等所造法本的西藏文原本，然後對《大乘要道密集》的成書年代作了討論，並綜合性地概述了西夏和蒙元時代所傳西藏佛教的主要教法。本文作者認為，《大乘要道密集》中所收錄的儀軌文書大部分為西夏和元朝所譯，小部分有可能譯成于明初。它不可能是經元朝帝師八思巴之手編成，但其具體成書年代尚難以確定。西夏和元朝所傳的西藏密法前後相繼，雖然以薩思迦派的「道果法」和噶舉派的「捺囉六法」、「大手印法」為主，但其他小教派，如沙魯派和覺囊派等亦已經開始於漢地傳播。
Before the author discovered a large number of Chinese translations of Tibetan tantric Buddhist ritual texts in the St. Petersburg collection of Khara Khoto manuscripts three years ago, the Dacheng yaodao miji 大乘要道密集, (Secret collection of works on the essential path of Mahāyāna; hereafter Secret Collection)—which is assumed to be compiled by the Yuan Imperial Preceptor ’Phags pa Blo gros rgyal mtshan (1235–1280)—was the only classical Chinese work of Tibetan tantric Buddhism known to the academic world. This work constitutes of 83 ritual texts, long and short, mainly related to the lam ’bras (Path and Fruit) teaching of Sa skya pa and the Mahāmudrā teaching of bKa’ brgyud pa. It was the only existing collection of Tibentan tantric texts transmitted by Chinese followers from generation to generation during the period from the Mongol Yuan dynasty (1264–1368) to the Republic of China (est. 1912). This paper provides a descriptive introduction into the origins and contents of each text included in the Secret Collection. For most of the works attributed to three Sa skya pa patriarchs, along with the works of Bu ston Rin chen grub of Zha lugs pa and that of Shes rab rgyal mtshan dpal bzang po of Jo nang pa, the Tibetan originals are successfully identified. It goes on to discuss the date of compilation of the collection and give a general overview of the main teachings and practices of Tibetan tantric Buddhism that were disseminated in the Tangut Xixia (1038–1227) kingdom and the Yuan dynasty. The author believes that most of the texts included in the Secret Collection were translated during the Xixia and Yuan periods, while a small part of it was possibly rendered into Chinese in the early Ming. It was by no means compiled by ’Phags pa bla ma, though the exact date of its compilation remains in question. Concerning the dissemination of Tibetan tantric Buddhism in China, a certain continuity is to be observed between the Xixia 《大乘要道密集》與西夏、元朝所傳西藏密法 · 0 · kingdom and the Yuan dynasty. In both periods the lam ’bras teachings of the Sa skya pa tradition and the Mahāmudrā, especially the Six Doctrines of Naropa of the bKa’ brgyud pa tradition were evidently popular. Other minor traditions such as Zha lugs pa and Jo nang pa also left their imprints especially in the later period of the Yuan dynasty.
