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僧祇律在華的譯出、弘揚與潛在影響 -- 兼論五分律的譯出與流傳 |
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| Author |
曹仕邦 (著)=Tso, Sze-bong (au.)
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| Source |
華岡佛學學報=Hwakang Buddhist Journal
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| Volume | n.7 |
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| Date | 1984.09 |
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| Pages | 217 - 233 |
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| Publisher | 中華學術院佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者為本所研究員 |
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| Keyword | 僧祇律; 五分律; 戒律=Precepts=Vinaya=Sila |
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| Abstract | 僧衹律被認為係法顯自中印攜回. 後來，在南京組織譯
經中心，翻譯成中文=Chinese; 此外，還譯有其他經典. 這些律頌於
西元四一八年譯成，中文=Chinese定名為「摩訶僧律」.
雖本律是譯出了，但在長江流域卻並不流行; 衹傳到
黃河流域之上游長安地區以後，才被寺廟採行，作日常修道
之規範. 到了洪遵，智首兩律師，則在此地區宏揚四分律
;於是，僧衹律就被棄置不用了. 若將其與四分律，十誦律
相比較，而僧衹律定屬於末位了.
但僧衹律在中國寺廟，仍有著潛在之影響. 因其主
要部份「僧衹戒心」約西元二一五年，就有達摩鳩羅翻譯成
中文=Chinese;有的甚至早在一六一年代即譯成中文=Chinese者. 四分律是在
西元四一二年首次被譯成中文=Chinese.
雖不同之毘奈耶有不同的戒，但仍能持「手不可觸及
金錢」之規定;可見僧衹律則無此規定. 由中國首先所孕育
之戒律即「僧衹律」，所以也就接受信徒之捐獻，以經管金
錢等. 漸也更為個人積儲財富.
五分律也是法顯傳於東土，本文亦將併入介紹.
The original text of the `Mahasanghikavinaya`
(hereafter referred to as MHSGKV) was obtained from
Central India by the famous pilgrim Fa-hsien (法顯,
died before 432)，and then brought back by him to
China about 412. In 415，Fa-hsien worked with the
Indian monk Buddhabhadra (359-429) to organise a
translation centre in Nanking for the translation of
this Vinaya and of some other Buddhist scriptures.
The Chinese version of this Vinaya was came out in
418 and its Chinese title Mo-ho `Shen-chih Lu` (摩訶
僧袛律) was given.
Even though MHSGKV was translated in the
`Yangtzu` River Valley，it was not popularly
accepted by the Monastic Order of this Valley. Only
the clerics in the upper reaches of the Yellow River
，i.e. the Ch'ang-an (長安) area, welcomed this set
of monastic rules and practised them in their daily
life. After Hung-tsun (洪遵,530-608) and Chih shou
(智首,567-635)preached on the Dharmaguptavinaya(四分
律，[vinaya in Four Parts]) in this area, the MHSGKV
was doomed there. In comparing with the Sarvastiva-
davinaya (十誦律，[the Recitable Vinaya in Ten Parts])
and the Dharmaguptavinaya, the dominant Buddhist
disciplines in China, the MHSGKV was but a poor third.
Even so，the MHSGKV had already casted its
latent influences on the Chinese Monastic Order.
Long before the translation of the body of MHSGKV,
its `Sila`，the `Seng`-chih Chieh-hsin (僧袛戒心),
had already rendered into Chinese by the Indian monk
`Dharmakala` (n.d.)around 215，some 161 years before
the translation of the first Vinaya, the
Dharmaguptavinaya, in 412. Even though every `Sila`
of the different other Vinayas contains the rule of
touching no money of any sort with hands, the `Sila`
of MHSGKV is an exemption. As the Chinese clerics in
the embryonic period knew only the rules of MHSGKV,
They began to handle or even to manage money they
received from lay donations. Gradually，keeping
personal wealth becomes a long lasting tradition
among the Chinese clerics. In the past and at
present，they bring with them the pocket money.
As the `Mahisasakavinaya` (五分律，Vinaya in Five
Parts) was also introduced into China by Fa-hsien,
this paper describes the promulgation of this Vinaya
too. |
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| Table of contents | 一、僧祇、五分兩律的譯出 219
二、僧祇、五分兩律的弘揚 223
三、僧祇戒心對華夏僧伽生活的深遠影響 227
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| Hits | 1600 |
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| Created date | 1998.07.22
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| Modified date | 2017.08.22 |
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