敦煌寫卷中的地論學派義章文獻研究

Abstract

關於地論學派具體思想與特徵，由於地論學派的第一手文獻大多散佚，過往研究者以淨影慧遠著作群為主要參照，亦多透過僧傳，或是智顗、吉藏著作的傳述，掌握地論學派的思想與特徵。本研究之特點，在於透過敦煌寫卷中的地論學派義章類文獻為主題研究，以敦煌寫卷保存地論學派相關一手文獻為研究對象，與淨影慧遠、傳世文獻之論述進行同異比對，並指出傳世文獻未提及地論學派據其學派思想與特徵，對特定名相展開的論述及歧異。本研究的主要範圍是敦煌寫卷中的地論學派四件義章類型文獻：「S.4303」、「S.613」、「Φ180」、「及法師撰《大義章》（BD00453V）」。研究視角是以四件寫卷之中有兩項以上的名相義，計有八項的現象，稱為「共同名相」，並與淨影慧遠《大乘義章》進行比對與討論。全文分為七章，重點放在第三章至第六章。第一章為緒論，說明研究範圍、前人研究成果、基於共同名相與「跨多個寫卷的文本群」的研究取徑，並指出採用淨影慧遠《大乘義章》為共同名相分類的參考座標，以及預期成果；第二章為文獻學面向的分析，以三個面向分析四件敦煌寫卷：（一）文獻題解與研究視野、（二）抄寫形式、（三）以所引用佛典判斷內容成立時間及學派判斷；第三章至第六章探討四件敦煌寫卷之八項共同名相與淨影慧遠《大乘義章》，分成四章論述：第三章是「教迹」與判教觀相關；第四章是「六相」與教理論相關；第五章是「三寶」、「十地」、「三量與四量」、「一乘」、「三道」與修行論相關；第六章是「佛三身」與佛陀觀相關；第七章結論。本研究提出文獻、哲學、詮釋三個面向的研究貢獻。關於文獻面向，提出義章文獻兩項索引性質：一是義章文獻作者的自我引用現象、二是義章文獻名相詮釋的相互引用關係。據此兩項索引性質，認為敦煌寫卷中的地論學派義章類文獻具有從個別寫卷到跨多個寫卷的文本群的探討視野之可能性。關於哲學面向，以判教觀、教理論、修行論、佛陀觀四個面向，探討八項共同名相呈現的「概念史的繼承」以及「學派詮釋」。約要地說，本研究範圍中的地論學派主要基於清淨如來藏（或稱法界）為「一」之弱意義的如來藏作為教理詮釋的基底，運用法界緣起、體相、緣集、體相用三大義、六相、一與三（多）、行位等解釋名相義，形成互不相違的理想大乘義。關於詮釋面向，指出兩項：一是地論學派義章文獻之詮釋侷限性，指出「預設讀者」與「學派詮釋」為其侷限性；二是地論學派南北道入華嚴宗、法相宗解讀。Regarding the specific thoughts and characteristics of the Dìlùn School, due to the fact that most primary documents of the school are scattered and lost, previous researchers primarily refer to the works of Jingyingsi Huiyuan and often rely on monk biographies, or the transmissions of Zhiyi and Chi-tsang, to understand the thoughts and characteristics of the Dìlùn School. The distinctive feature of this study lies in the thematic exploration of the Dìlùn School's Yizhang within the Dunhuang Manuscripts. The research centers on the first-hand documents related to the Dìlùn School preserved in the Dunhuang Manuscripts, with a comparative analysis against the discussions of Jingyingsi Huiyuan and transmitted texts. It is emphasized that the transmitted texts do not mention the Dìlùn School or its ideological thoughts and characteristics, leading to discrepancies in the discourse and the demystification of name and form(名相展開) based on the school's ideology. The main scope of this study includes four types of Yizhang documents related to the Dìlùn School in the Dunhuang Manuscripts: "S.4303," "S.613," "Φ180," and “BD00453V." The research perspective is based on the phenomenon known as common name and form (共同名相), which refers to the occurrence of two or more instances of the name-form-meaning among the four manuscripts, totaling eight phenomena. A comparison and discussion are then conducted with Jingyingsi Huiyuan's Dasheng Yizhang. The entire text is divided into seven chapters, with the main focus on chapters three to six.Chapter One serves as an introduction, elucidating the research scope, previous research achievements, the research approach based on common name and form, and the study perspective across multiple manuscripts(跨多個寫卷的文本群). It also highlights the use of Jingyingsi Huiyuan's Dasheng Yizhang as a reference coordinate for common name and form classification, along with expected outcomes. Chapter Two is an analysis from the perspective of literary studies, examining four Dunhuang Manuscripts in three aspects: (1) Interpretation and research perspective, (2) Copying forms, and (3) Determining the establishment time and doctrinal judgment based on quoted Buddhist scriptures. Chapters Three to Six delve into the eight common name and form phenomena across the four Dunhuang Manuscripts and Jingyingsi Huiyuan's Dasheng Yizhang," divided into four chapters of discussion: Chapter Three focuses on traces, or marks of the Buddha's teachings, and its relation to classification of doctrines; Chapter Four discusses the Six Characteristics (六相) and its connection to Doctrinal Theories (教理論); Chapter Five explores the Three Treasures (三寶), Ten Stages (十地), Pramāṇa-Traya and Four Authorities (三量 and 四量), Ekayāna (一乘, or One Vehicle), Three Holy Paths (三道), and their relevance to Practice Theories (修行論); Chapter Six addresses the Buddha-kāya-traya (佛三身, or three bodies of the Buddha) and its connection to the concept of the Buddha(佛陀觀). The seventh chapter serves as the conclusion.The study proposes contributions in three dimensions: literature, philosophy, and interpretation. Concerning literature, it introduces two indexing characteristics of Yizhang literature: the self-referencing phenomenon of Yizhang literature authors and the mutual referencing relationship of Yizhang literature in interpreting common names and forms. These two indexing characteristics suggest the potential for exploring the Dìlùn School's Yizhang literature in the Dunhuang Manuscripts from individual manuscripts to multiple manuscript groups. Concerning philosophy, it explores the "conceptual history inheritance" and "school interpretation" of the eight common name and form phenomena across four dimensions: the classification of doctrines, doctrinal theories, practice theories, and the concept of the Buddha. In summary, within the scope of this study, the Dìlùn School of thought primarily relies on the "Clear and Pure Tathāgata Treasury" (also known as dharma-dhātu) as the foundational interpretation of doctrine, considering it a weakened signification of "Oneness." The study employs concepts such as Dharma-Dhatu-Pratitya-Samutpada, essence and form, Yuanji, Ti, Xiang, and Yong as the three major meanings, the Six Characteristics, One and Three (many), and the Theory on Stages of Practice to interpret the significance of name-form-meaning. This leads to the formulation of an internally consistent ideal Dasheng doctrine. Regarding interpretive considerations, two points are highlighted: firstly, the interpretive limitations of the Dìlùn School's Yizhang, emphasizing constraints related to "Presumed Readership" and "School Interpretation." Secondly, the study explores the interpretations of the Dìlùn School in the context of its affiliation with the Huayen School and Fa-Xing School in both the Northern and Southern traditions of Huayan Buddhism.