大足石刻「報父母恩德經變」查考與辨正 -- 寶頂山「報德經變」軌範探本窮源=An Identification and Correction Regarding the Bao fumu ende jingbian in the Dazu Buddhist Caves: Tracing the Source Material of the “Repaying Parental Love” Tableaus at Baodingshan
大足石刻始於初唐，位於重慶市大足縣境。其中寶頂山石窟，乃宋僧趙本尊創建。「報父母恩德經變」，石窟遺存唯寶頂山大、小佛灣各置一鋪：小佛灣置第3 號洞內，規模不大，亦未刻寫銘文；大佛灣摩崖刻北岩中部，通編爲第15 號。龕崖面101 平方米，內容圖文並重，宏偉壯觀，故學界注目。對其名稱、軌範，衆說紛紜。二十世紀50 年代前，學賢多稱「七佛像」，或曰「七佛龕」。50 年代以來，大都稱「父母恩重經變」，幾成定論。80 年代來，對造像經軌紛紜：有曰是以《父母恩重經講經文》等宗教文學爲創作依據的；有曰與《佛說父母恩重經》最爲契合；有曰鳩摩羅什譯《父母恩重難報經》是其直接依據；有曰是四川地道的「土産」；有曰都取材宋僧宗賾的《孝行錄》；也有曰表現的是《報父母恩重經》變相。經軌涉《父母恩重經》和《報父母恩重經》，學界大都認爲是出自唐人手筆。但後者要晚於前者，兩者的旨趣亦各別：前者是以讚頌父母恩德爲主旨，後者是以報父母恩德爲主旨，且把報父母恩規範爲「十恩德」而有別於前者。後者在流播國內外的進程中，各地流傳經本的名字不盡同一。宋代流行川、滇的版本即名《報父母恩德經》。今存諸經本的名字雖然不同一，但大都保存了「報」字，「十恩德」內容無異變。拙歴多年考究，大足石刻「報父母恩德經變」，乃南宋趙本尊，據當時流行於川、滇的《報父母恩德經》，採用長蘆慈覺禪師宗賾的《孝行錄》爲「十恩德」頌，合璧而成，故辨正其名曰「報父母恩德經變」。 Dazu Rock Carvings, located in Dazu County, Chongqing Municipality, were constructed in the early Tang dynasty. Baodingshan cave temple in Dazu was created under supervision of Zhao Zhifeng 趙智鳳, a famous monk in the Southern Song dynasty. Two depicted scenes of the Bao fumu ende jingbian 報父 母恩德經變 (Transformation tableau of the sutra of repaying parental love) remaining in Baodingshan cave temple have no parallel anywhere in China: one is in Cave 3 at Xiaofowan which is small in scale and carved without inscriptions; the other is in Niche 15 at Dafowan which is rich in subject matter, excellent in both statues and inscription, located at the middle of the north cliff and covers an area of 101 square meters. Academic circles have paid more attention to the niche at Dafowan, debating its name and probable sutra source. Before the 1950s, scholars named it “Images of Seven Buddhas” (qifo xiang 七佛像), and “Niche of Seven Buddhas” (qifo kan 七佛龕). Since the 1950s, most scholars have agreed on the name Fumuen zhong jingbian 父母恩重經變 (Transformation tableau of the sutra of parental love). Since the 1980s, there have been divergent ideas on its sutra source. It has variously been attributed to many sources: religious literature such as the Fumuen zhong jing jiangjing wen 父母恩重經講經文 (Parental love sutra in stories); Foshuo fumuen zhong jing 佛說父母恩重經 (Parental love sutra told by the Buddha); Fumuen zhong nanbao jing 父母恩重難報經 (The sutra of the difficulty of repaying parental love) translated by Kumārajīva; a creation of local Sichuanese; the Xiaoxing lu 孝行錄 (Record of filial actions) written by Buddhist monk Zongze 宗賾 in the Song dynasty; and the Bao fumuen zhong jing 報父母恩重經 (Sutra of repaying parental love).Many scholars believe that the above-mentioned Fumuen zhong jing and the Bao fumuen zhong jing were both created in Tang Dynasty. The latter is later than the former. The former chiefly extolls the parents’ kindness to their children. The latter chiefly describes the acts of reciprocating parents’ kindness, and summarized parental love into the “ten types of kindness” (shi ende 十恩德). The latter’s name also differs in various areas, for example, Song dynasty versions from the Sichuan and Yunnan areas were entitled Bao fumu ende jing 報父母恩德經. Based on the study of extant editions, it may be concluded that although their names differed, they all contain the character “bao” 報 (repaying), and all the sutras included the content of the “ten types of kindnesses.” The writer believes that the two tableaus were based on the edition of Bao fumu ende jing 報父母恩德經 widespread in Sichuan and Yunnan areas, and that the “ten types of kindness” in the sculpture was an adoption of Zongze’s Xiaoxing lu. Therefore, the most appropriate name for the two tableaus is Bao fumu ende jingbian 報父母恩德經變.
