A Study of Dharmaksema

佛法研究

• 批准号: 07610021
• 负责人: ODA Akihiro
• 金额: $ 1.09万
• 依托单位: Otani University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Scientific Research (C)
• 财政年份: 1995
• 资助国家: 日本
• 起止时间: 1995 至 1997
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-07610021/
• 关键词: Kao seng Chuan; Mahaparinirvana Sutra; central India; central Asian; northern India; Mahayana Buddhism; 『涅槃経』; 『法華経』; 如来常住; 仏性; 雲無識; 曇無讖; 大般涅槃経; 大方等大集経; 翻訳三蔵

I have made an annotated translation of a biography of Dharmaksema, a translator of Buddhist texts from central India, based on that found in the Kao seng chuan. As a result, I have clarified that the first half of the Mahaparinirvana Sutra was composed in central India, and that the philosophy of this sutra was not accepted in Kashmir and Kucha at this time. Furthermore, it has also become clear that the desire of Chu-ch'u Menghsun, the king of the Northern Liang Dynasty, to increase the power of his dynasty by availing himself to Dharmaksema's supernatural powers, was instrumental in having the Mahaparinirvana Sutra translated in Kutsang during hes reign. In other words, this sutra was valued, not for providing a spiritual foundation of human existence, but for its practical effects. At that time, the Northern Liang was being threatened by the Northern Wei, which was increasing its power, and this is one reason why Dharmaksema was required. Moreover, four layers can be discerned in the development of the Mahaparinirvana Sutra, and each layer is based on a different philosophical standpoint. The possibility that Dharmaksema translated only the first thirty - three fascicles, corresponding to the first three philosophical layers, has also become apparent. These four layers developed in interaction with the Buddhist thought of such disparate areas as central India, the Swat region of central Asia, the southern rim of the Taklimakan desert. Great difference exist, both in the character of Mahayana Buddhism as a whole, as well as in the Buddhist religions of central Asia and northern India. It has become clear that, in order to understand the essential features of Mahayana Buddhism in the future, it is important to clarify the differences between the Buddhist religions of the Swat region in central Asian and the southern rim of the Taklimakan desert around the fifth century.

我根据在《高僧传》中发现的资料，为Dharmaksema的传记做了一个注释翻译。Dharmaksema是一位来自印度中部的佛教文本翻译家。因此，我澄清了《大毗涅槃经》的前半部分是在印度中部写成的，而这一经的哲学在当时的克什米尔和库查是不被接受的。此外，我们也很清楚，北梁王楚楚梦孙想要利用法身的超自然力量来增加他的王朝的权力，这是在他统治期间在库桑翻译《大毗涅槃经》的重要原因。换句话说，这部经典的价值，不是因为提供了人类生存的精神基础，而是因为它的实际效果。当时，北梁受到日益强大的北魏的威胁，所以需要修法。此外，在《大毗涅磐经》的发展过程中，可以分为四层，每一层都基于不同的哲学立场。达摩法师只翻译了前三十三卷，对应于前三个哲学层次的可能性也变得很明显。这四个层次是在印度中部、中亚斯瓦特地区、塔克拉玛干沙漠南缘等不同地区的佛教思想的相互作用下发展起来的。无论是在整个大乘佛教的性质上，还是在中亚和印度北部的佛教中，都存在着巨大的差异。很明显，为了在未来理解大乘佛教的本质特征，弄清五世纪前后在中亚斯瓦特地区和塔克拉玛干沙漠南缘的佛教宗教之间的差异是很重要的。