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| 著者 |
楊富學
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.7 |
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| 出版年月日 | 1994.07 |
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| ページ | 73 - 95 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, 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; 英文=English |
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| キーワード | 喀什本梵文; 寫本; 尼泊爾; 大乘佛教 |
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| 抄録 | 十九世紀末二十世紀初以來，新疆地區喀什，于闐，庫車，吐魯番相繼出土了為數豐富的梵文《法華經》寫卷，分屬於各不相同的寫本，其中以俄國彼得羅夫斯基由喀什收集的寫本最為完整，計有比較完整的對折葉 281 張，另有殘破的散葉 108 張，這就是所謂的「喀什本梵文《法華經》寫卷」. 該寫本的散失部分後分別由日本的大谷探險隊，德國的 Emil Trinkler，英國的馬繼業和斯坦因獲得. 這些寫本現分別見藏於俄，英，德，日等國的各收藏單位. 現經近半個世紀的努力，學者們終於將這些零散的殘卷又重新綴合了起來，使這部湮沒千年的寫本又得以重見天日. 該寫本的最後一葉書有于闐一塞語題記一則，說明該寫本的施主當為于闐人，結合歷史文獻，猶其是屬於同一寫本的馬繼業，斯坦因收集品出自于闐這事實，筆者認為所謂的喀什寫本並非真的就寫成於喀什，實際上是在大乘教與于闐一塞語流行的于闐一帶寫成的，只是到了近代才由當地文物走私商將其由于闐販至喀什的，故應稱作「于闐本」.
與尼泊爾，基爾基特出土的《法華經》梵文相較，從數量上言，該寫本要比二者少得多; 從時代而言，屬七. 八世紀的遺物，比尼泊爾本為早，但晚於基爾基特本. 但該寫本卻包涵著最原始的《法華經》原典，竺法護的漢譯本可能就是根據這體係的本子譯出的. 就語言學而言，喀什寫本也有不少獨勝處. 首先喀什寫本的詞匯常常顯得略冗長一些; 其輔音閉塞音 b，半元音 v及三個噝音's, s'和s 的使用之當要勝過尼泊爾--基爾基特本; 其使用的俗語化詞匯和掽寫不當的梵化表示法較多，但用語不如尼泊爾 -- 基爾基特本固定，說明喀什本體系更為古老.
Since the end of 19th century and the beginning of 20th century，a great number of manuscripts of `Saddharmapundarkasutra`，which belong to various editions of the text，were discovered from the cultural centres of Chinese Turkestan，such as Kashgar，Khotan，Kucha and Turpan. Among them，the socalled "Kashgar Manuscript" collected by N. P. Petrovsky of Russia is most complete，which contains 281 complete folios and 108 fragments. The missing part of the Sutra were procured by Count Ohtani of Japan，Mr. Emil Trinkler of Germany，Mr. G. McCartney and Sir Aurel Stein of Britain respectively and were preserved in various collections of Russia, Japan，Germany and Britain. Through studeis taken by numberous scholars, this text has been re-established from fragmentary situation and serves as one of the most popular early texts of Mahayana Buddhism.
There is an inscription in Khotanese-Saka on the last folio of the manuscript. This fact shows that the donor of the copy belong to a Khotanese. According to Chinese historical records, during the period of 7-8th century when the Kashgar manuscript was copied，Hinayana Buddhism was flourished in kashgar while Mahayana Buddhism prosperous in Khotan. More important is that both the collections of McCartney and Stein were found from the site of Khotan. It is rational to think that the so-called "Kashgar manuscript" actually was written in Khotan and later was brought to Kashgar by native merchants. So I think the text should be called "khotan manuscirpt".
Comparing with manuscripts of `Saddharmapundarka-sutra` from Nepal and Gilgit of Kashmir，the Kashgar one is much less than them; the date when the text was copied is earlier than Nepalese ones (11-18th century) but later than those of Gilgit (5-6th century). However，Kashgar manuscript contains the most primitive text of the `Sutra` and was the basis of the Chinese translation of `Dharmaraksa`. About the language，Kashgar manuscript also has rich characteristics：it is much more prolix; the use of b，v，'s, s' and s is better than that of Nepalese-Kashmirian ones; there are more Prakritisms and wrongly Sanskritised expressions; the language isn't as stable as those in Nepalese-Kashmirian mss..These facts exhibit that the date of formation of formation of Kashgar manuscript earlier than others. |
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| ISSN | 10177132 (P) |
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| 研究年代 | 唐代 |
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| 研究地域 | 新彊 |
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| ヒット数 | 1259 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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