敦煌写本P.T.0092号之《聖稻芊经》藏译蓝本考.pdf

40(730030)P.T.0092 P.T.0092 P.T.0551 P.T.0092“弥勒菩萨摩诃萨”“六入(Sadayatanam)”“五蕴(Skandha)”(支 谦)聖稻秆经聖稻芊经P.T.0092聖稻芊经 P.T.0092 K281 A 2095-0039-2023-01-0040-10 2022-10-21基金项目：西北民族大学中央高校基本科研业务费专项资金项目资助(31920220081)(1992-)(A-rya Sli stamba mahyna stra)41 P.T.0551 P.T.0115 P.T.0092 “”1 “”2 “”“”3 42“”“”“”“”“”“”“”“”P.T.0092 “”5 “”6 “”“”“”“”“”“”4 “”“”“”“”“”“”“”“”“”G 2009:93“”“”43“”P.T.0550or.8212/168P.T.0552 P.T.05516343 28226 “”7 “”8 “”9 (1227-1305)(1700-1774)(1697-?)“”10 P.T.0551“”11“”“”“”44 P.T.0092 大正藏 (吴国)(支谦)了本生死经(NO.708)(东晋)佛说稻秆经(NO.709)(不空)慈氏菩萨所说大乘缘生稻竿喻经(NO.710)(施护)大乘舍黎娑担摩经(NO.711)佛 说 大”12 “”“”13 “”14 I.T.J.308“:”15 P.4532 “”P.T.0092 “六入”16 “弥勒菩萨摩诃萨”“”“”I.T.J.308 2021(3):22 五蕴(Skandha)“”P.T.623 45“”17 佛说大乘稻芊经“此中無明滅，故行滅，觸滅故受滅，受滅故愛滅，愛滅故有滅，有滅故生滅，生滅故老死、愁歎、苦、憂、惱得滅”佛说稻秆经 佛说稻秆经慈氏菩萨所说大乘缘生稻竿喻经 乘稻芊经(NO.712)P.T.0092 了本生死经 “佛是说:若比丘見縁起為見法，已見 法 為 見 我。”16 P.T.0092 天 息 灾(?1017)P.T.0092大乘舍黎娑担摩 经 P.2241(不 空)佛说稻秆经 佛说 大 乘 稻 芊 经 “”“王舍城耆闍崛山”“薄伽梵”“舆大比丘眾千二百五十人，及諸菩蕯摩訶蕯俱。”(?1017)大乘舍黎娑担摩经 “今者世尊為諸苾為说舍黎娑担摩经”佛说大乘稻芊经 46 P.T.0092 P.T.0092 佛 说 稻 秆 经 佛说大乘稻芊经 佛说大乘稻芊经 P.T.0092 慈氏菩萨所说大乘缘生稻竿喻经佛说大乘稻芊经佛说稻秆经 生縁老死。如来説此是為縁生。生縁老死、愁歎、苦、憂、惱而得生起；如是唯生純極大苦之聚。生縁老死憂悲苦恼。眾苦聚集為大苦隂作因。云何是法？如來略説八支聖道果得涅槃，是名為法。何者是法？所謂八聖道支:正见、正思惟、正語、正業、正命、正精進、正念、正定。此是八聖道，果及涅槃。云何是法入正道分及涅槃果。如來略説是法。云何是佛？覚悟一切法故，以聖慧眼涅槃，見作菩提所學之法，是名為佛。何者是佛？所謂知一切法者，名之為佛，以彼慧眼及法身能見作菩提、学無学法故“云何是佛。能覚一切法。故名為佛。若以慧眼見佛真法身。能成菩提所學之法。47”19“”P.T.0551 “非 自 在 作”P.T.0092“”“”“”P.T.0092“”“”“法王”“今日”“”18“”“”“”佛说大乘稻芊经1一时2歎3法身4六入5 五藴6自在7因缘8今日9法王10亦非他作 484 M 2007:77.5 M 2012:286.6 G 2009:248-250.7819 G 2005:55;166;166.9(116)M 2005:796.10 M 1988:223.11 3G 2008:229.12 M 2010:13.1314 (68)M 2000:3;687.15(IDP)http:/ 支谦译，了本生死经 M.大正藏(第 16 册)台北:新文丰出版公司，1983:56.“”“”“”“”“”“”“”131718(IDP)http:/ 2 (108)M 2000:44.“”“”“”49敦煌写本 P.T.0092 号之聖稻芊经藏译蓝本考周加克摘要:敦煌文献是古代多民族、多文化交流共生的见证。就敦煌藏文佛教文献而言，反映了佛教本土化的原始内容和发展特征，不仅是考述藏文厘定规范前后演变的重要文献，也是研究前、后弘期佛教史的重要可靠材料。据藏文早期史料 韦协 等记载，聖稻芊经 是由赤松德赞时期的嵋贡（）大师等翻译家从汉文译为藏文，但对其研究的成果较少。基于文献学与翻译学的方法，探究敦煌藏文献 P.T.0092 号写本的文字载体、形制、页面布局等，认为 P.T.0092是大藏经之聖稻芊经的旧译本。P.T.0092 号写卷中一律用藏文连接词 和 来代替 及 词，还有 等诸多特殊缩写方式。藏文大藏经目录中，除布顿大师外无人记载益协德（）翻译的聖稻芊经。从敦煌藏文写本 P.T.0551 的题记中可以确认布顿大师对益协德所译的聖稻芊经记载具有文献依据。法藏 P.T.0092号文献中把汉文本聖稻芊经中的“弥勒菩萨摩诃萨”“六入”“五蕴”等直译成藏文，保留了汉文字面的原意。汉文献中存有聖稻芊经的五种不同时期的译本，足见此经在汉传佛教不同时期的影响。通过与支谦译等各汉译本进行语序、组词、结构、内容等比较，得知藏译 P.T.0092 号的翻译蓝本为汉译佛说大乘稻芊经。关键词:敦煌；P.T.0092；聖稻芊经；蓝本作者简介:周加克（1992-），男，藏族，甘肃甘南人，西北民族大学中国语言文学学部博士研究生。研究方向：古典文献学。On the Tibetan Translation of Slistamba Sutra in Dunhuang Manuscript(P.T.0092)vBrag-rGyal-mKharAbstrac t:Dunhuang documents are witnesses of cultural exchange and symbiosis.As far as the Tibetan Buddhist texts in Dunhuang are concerned,they reflect the original content and development characteristics of Buddhism.It is not only an important document that examines the evolution of the Tibetan language before and after the establishment and standardization,but also an important classical material for studying the history of Buddhism before and after the period.According to the early Tibetan historical sources such as the sBa-bZhed,the Sacred Slistamba Sutra was translated from Chinese into Tibetan by translators such as Master Me-Kong during the Trisong Detsan period.However,there is no relevant investigation of the original judgment and translation characteristics of this original translation.Based on the methods of philology and translation,this paper introduces the text carrier,shape,page layout,etc.of the vBras-sTsog-Ces-Bya-Ba-Theg-Pa-Chen-Povi-mDo manuscript in Dunhuang Tibetan Documents of P.T.0092.P.T.0092 always uses the Tibetan connectives Gyi and Gyang instead of Kyi and Kyang,with Phoe and many other special abbreviations.In the past,the relevant catalogues of the Tibetan Tripitaka recorded that no one recorded the Tibetan translation of the Slistamba Sutra by Ye-Shes-sDe.From the inscription of the Dunhuang Tibetan manuscript P.T.0551,it is known that Master Bu-sTon has a documentary basis for the record of the Slistamba Sutra translated by Ye-Shes-sDe.In the P.T.0092 document,the Chinese text Maitreya Bodhisattva Mahasa,Liu ru and Wu yun in the Chinese text Slistamba Sutra is literally translated into Tibetan,retaining the original meaning of the Chinese characters.There are five different period translations of the Slistamba Sutra in Chinese literature,which shows the influence of this sutra in different periods of Chinese Buddhism.Through the comparison of word order,word formation,structure,content,etc.between the vBras-sTsog-Ces-Bya-Ba-Theg-Pa-Chen-Povi-mDo and ZhiQian translation and other Chinese translations,it is learned that the translation of the Tibetan translation of P.T.0092 was originally a Chinese translation of the Slistamba Mahayana Sutra.Keywords:Dunhuang,P.T.0092,vBras-sTsog-Ces-Bya-Ba-Theg-Pa-Chen-Povi-mDo,originalAbout the author:vBrag-rGyal-mKhar(1992-),Tibetan,from Gannan,Gansu,Ph.D.,Northwest Minzu University.His research field is classical philology.