|
 |
|
|
|
|
|
|
試論梵語聲字在般若經典中的形態與功能=On the Form and Function of Sanskrit Akṣara in Prajñā-pāramitā-Sūtras and Śāstras |
|
|
|
| 著者 |
Zhou, Guangrong (著)
|
|---|
| 掲載誌 |
Acta Orientalia: Ediderunt Societates Orientales Batava Danica Norvegica
|
|---|
| 巻号 | v.80 Sanskrit in China 2019: Sanskrit on Paths |
|---|
| 出版年月日 | 2020 |
|---|
| ページ | 146 - 171 |
|---|
| 出版者 | E. J. Brill |
|---|
| 出版地 | Leiden, the Netherlands [萊登, 荷蘭] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | Author Affiliation: Chinese Academy of Social Sciences, China. |
|---|
| キーワード | 聲字=Akṣara; 《般若經》=Prajñā-pāramitā-Sūtra; 陀羅尼=Dhāraṇī; 真言=Mantra; 種子字=Bīja; 曼荼羅=Maṇḍala |
|---|
| 抄録 | 梵語“阿剎羅”（akṣara）一詞在印度古代文化背景中具有哲學、語言學兩個方面的意義。從哲學層面言之，akṣara 一詞具有不滅、不朽之義，因而用來指稱常住不滅的終極存在；就語言學層面而言，其義項為不可分析、不可拆分之義，通常指音節、字母，即梵語言文字最根本的拼讀、書寫單位。在漢譯佛典中，“阿剎羅”通常被譯作聲字、字、字本、字母，以陀羅尼、真言、明、咒、秘密語等形式，在以《般若經》為代表的大乘佛教經典中有廣泛應用。《般若經》是出現最早的大乘佛典，是大乘佛教成立的標誌；自公元前後起般若類經典一直在不斷地增廣，到十三世紀 後仍有相應的新經典產生，堪為大乘佛教發展演變的活化石。在早期般若經典中，聲字是以陀羅尼的形式出現的。其中最根本、最典型的陀羅尼，即是被稱為陀羅尼門的四十二字門。從其語言學屬性來看，四十二字是犍陀羅語的根本字母或字母表，這種字母最初是用佉盧文來書寫的；從義理層面來看，四十二字門詮表的法義是初期大乘佛教義的濃縮與集粹。六、七世紀以後，隨著秘密佛教的興起，梵語聲字在新出現的般若類經典中應用的更為普遍，其形態也更為多樣，其功能也越來越豐富。在初期的密教經典《金剛大道場經》中，編纂者將此期依據般若類經典發展出的印咒法門都為一集。伴隨著佛教秘密化傾向的加劇，七、八世紀出現了依般若經成立的秘密 經法，如理趣經法、仁王經法等。在理趣經法中，梵語聲字以多種形態出現，如陀羅尼、真言、種子字、字門、字輪、布字、曼陀羅等，幾乎遍及整個秘密行法的各個環節。從梵語聲字的前後變化中，可以看出它在般若經典的形態經歷了一個由簡單到複雜、由單一到多樣化的過程，其功能與屬性也經歷了一個由方法到本體，即由方便到究竟的過程。
The Sanskrit ‘akṣara’ is loaded with both philosophy and linguistics significances in the ancient Indian culture. Philosophically, ‘akṣara’ means immortality, and thus is used to refer to the ultimate existence of immortality. From a linguistic point of view, it means ‘unanalyzable’ and ‘inseparable’, usually referring to syllables or letters, which are the most fundamental units of spelling and writing in Sanskrit. In the Chinese Buddhist scripture translations, ‘akṣara’ is usually translated into “声 字“（phonetic words/śabda-varṇa?), “字”（words/varṇa）, “字本”（fundamental letters, and “ 字母” (letters/ mātṛkā-varṇa) . In the Mahayana Buddhist scriptures represented by Prajñā-pāramitā-Sūtras, akṣara is widely used in the form of dhāraṇī, mantra, vidyā, spells, guhyavāc, etc. Prajñā-pāramitā-Sūtra is the earliest Mahayana Buddhist scriptures and symbolizes the establishment of Mahayana Buddhism. From around the A.D., this kind of scriptures have been continuously enlarged until around the 13th century. Prajñā-pāramitā-Sūtras deserve to be considered as the fossils of the development of Mahayana Buddhism. In the early Prajñā-pāramitā-Sūtras, akṣara appeared in the form of the dhāraṇī. The most fundamental and typical dhāraṇī is the ‘forty-two dhāranī-mukha’( 四十二字門), which is generally called dhāranīmukha（陀羅尼門）. From the perspective of its linguistic attributes,‘forty-two dhāranīmukha’ is the component letters, or alphabet, of Gandhari，which were originally written in Kharosthi. Regarding Buddhist theory, the doctrines interpreted by ‘forty-two dhāranīmukha’ represents the genesis and essence of the early Mahayana Buddhist doctrines. After the 6th and 7th Centuries, akṣara was more commonly used in the emerging Prajñā-pāramitā-Sūtras with the prosperity of Esoteric Buddhism. Its forms were more diversified and its functions became more and more abundant. In the early Esoteric Buddhist scripture Vajramahābodhimaṇḍala-sūtra, the compilers integrated all mudrā and spells (印咒法門 mudrā-mantra-dharma-paryāya) into one volume, which were developing during this period according to Prajñāpāramitā-Sūtras. Along with the intensification of the tendency of Buddhist secretization, 秘密經法 established on Prajñā-pāramitā-Sūtras like “理趣經法“、“仁王經法”appeared in the 7th and 8th centuries. In Prajñā-pāramitā-nayaśata-pañca-śatikā-kalpa/viddhi, the akṣara appears in various forms, such as dhāraṇī, mantra, bīja, the Word Wheel，nyāsa, maṇḍala, etc., and they are present almost throughout the entire esoteric practices. From the evolution of the akṣara, it can be seen that it has gone through a process from simplicity to complex, from singularity to diversification. And its functions and attributes have also gone through method to the ontology, from convenient methods(upāya) to ultimacy(satya). |
|---|
| 目次 | 内容提要 146
關鍵詞 147
Summary 147
Keywords 148
引言 149
一、早期般若經典中的陀羅尼與四十二字門 150
二、陀羅尼與咒语的合流及結集 160
三、般若理趣經法中的梵语聲字 164
（一）、陀羅尼真言 167
（二）、種子字與字輪 167
（三）、法智印與法曼陀羅 168
四、結語 172 |
|---|
| ISSN | 00016438 (P); 16000439 (E) |
|---|
| DOI | 10.5617/ao.9397 |
|---|
| ヒット数 | 80 |
|---|
| 作成日 | 2023.10.11 |
|---|
| 更新日期 | 2023.10.12 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
