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《佛頂心大陀羅尼經》在漢字文化圈的傳布=The Spread of the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā in the Sinosphere |
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| 著者 |
鄭阿財 (著)=Cheng, A-tsai (au.)
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| 掲載誌 |
International Conference at Princeton University=普林斯頓大學學術國際研討會
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| 出版年月日 | 2014.09.06 - 08 |
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| 出版サイト |
http://csr.princeton.edu/dunhuangmanuscripts/
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese; 英文=English |
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| ノート | 作者為南華大學文學系教授兼敦煌研究中心主任 |
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| キーワード | 敦煌寫本=Dunhuang manuscripts; 佛頂心觀世音菩薩大陀羅尼經=the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā; 漢字文化圈=the Sinosphere; 傳播學派=the school of transmission; 觀音信仰=the Kuanyin cult; 靈驗故事=the story of verification |
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| 抄録 | 敦煌佛教文獻學術價值深受留意，百年來有關敦煌佛教經卷的文獻研究成果
可觀。展望未來之研究發展，個人以為可在既有基礎上，展開溯源泝流之歷時研
究，同時進行傳播演變之共時探究。以中國文化大河的觀念，考察漢字文化圈中
對漢文佛典的傳播與受容，當是可行之方向。
本文嘗試以《佛頂心觀世音菩薩大陀羅尼經》為例，借鑑「傳播學派」、「歷
史地理學派」等理論與方法，考察其在漢字文化圈的傳布與相關問題。蓋以此經
雖屬偽經，然宋以後傳本不少，西夏、遼、金乃至朝鮮、日本、越南均保存有許
多版本，甚至還有回鶻文本的保存。
經考察，我們發現其流行階段與傳播路線呈現：唐宋時期，以西北為主，從
唐代敦煌寫本、西夏、遼的刻本、金的石刻經幢，到南宋的雕版印刷為一階段；
明代大量刻本印行普及，並透過傳輸，進入東北亞的朝鮮、日本，東南亞的越南，
為東亞漢字文化圈接受而有翻刻、諺解，此為另一階段。
又此經以卷上《佛頂心觀世音菩薩大陀羅尼經》為主，旨在勸人持誦、供養、
書寫此陀羅尼。卷中〈佛頂心觀世音菩薩療病救產方〉則為孕婦催產，保佑母子
平安之妙方，附抄于經後，轉化為經文。下卷〈佛頂心觀世音菩薩救難神驗〉記
述四則靈驗故事，作為念誦《觀世音陀羅尼》的見證，性質屬靈驗記，也是附抄
經後，轉化為經文。
此經三卷宣傳、鼓吹的內容，正可與歷代抄造此經為亡靈造壽塔、安產、消
災解厄、解釋冤債等民間信仰中，育產民俗與喪葬文化相互印證。
The academic value of the Buddhist literature from Dunhuang is no doubt important.
In hundred years the foundational textual studies on Buddhist manuscripts from Dunhuang is
tremendous. With great prospectus on the future development of Dunhuang manuscript
studies, it seems that scholars can either trace the origins of some texts or focus on the spread
of some texts. One of possible approach is to apply the concept of Chinese culture as a great
river to look at the reception of some texts in the Sinosphere.
This paper aims to focus on the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā and to
examine its spread in the Sinosphere by using the theories and methodologies of transmission
studies and historical geography. This text is an apocryphal text so its versions were very rich
after the Song period, such as versions from the Tanguts kingdom, the Liao, the Jin, and even
Korea, Japan and Vietnam, as well as the version in Turkic-Uighur script. This paper will
examine the different stages and areas of its spread. Basically in the Tang and Song periods,
its main spread area was the northwestern region. We can find it in the Dunhuang manuscripts,
in the Tangut and Liao printed edition, and the stone-pillar version in the Jin dynasty, and also
in the woodblock printed version in the Southern Song dynasty. In the Ming dynasty, many
printed editions entered Korea, Japan, and Vietnam, which made it enter into a new
international stage of transmission.
The first chapter of this sūtra was about the Great Dhāraṇī of Kuanyin and instructed
readers to uphold and recite, patron, and write this Dhāraṇī text. The second chapter was
about the healing of illness and saving of mother in delivery, which provided the methods of
protecting mother and child. Last chapter included four stories of verification to attest the
validity of reciting this text. Nevertheless, this text also contributes to our understanding of
copying sūtras for establishing spiritual stūpa for the deceased, protecting the delivery of
mother, dispersing disasters and saving from difficulty in many other texts as we look at folk
beliefs and funeral culture in history. |
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| ヒット数 | 756 |
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| 作成日 | 2015.01.13 |
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| 更新日期 | 2015.08.18 |
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