|
|
|
| A Study of the Explanation Process of Dunhuang Venerable Monk Facheng’s Yogacara-Bhumi-Sastra |
| Xu Jian1, Zhang Yongquan2 |
1.School of Humanities and Communication, Zhejiang University of Finance & Economics, Hangzhou 310018, China
2.Center of Studies of History of Chinese Language, Zhejiang University, Hangzhou 310058, China |
|
|
|
|
Abstract Facheng was a famous monk who was active in the Hexi area during the Tubo and the Guiyijun (归义军) Period. He was proficient in three languages of Sanskrit, Chinese and Tibetan, and was known for preaching and translating Buddhist sutra. A large number of manuscripts related to the explanation of Yogacara-Bhumi-Sastra by Facheng have been found in the Dunhuang manuscripts, which can be roughly divided into three categories: the original paper of Yogacara-Bhumi-Sastra (《瑜伽师地论》), Fenmenji of Yogacara-Bhumi-Sastra (《瑜伽师地论分门记》) and Shouji of Yogacara-Bhumi-Sastra (《瑜伽师地论手记》). Originally, Yogacara-Bhumi-Sastra was used as a teaching material by the listening monks. Fenmenji of Yogacara-Bhumi-Sastra was the material for the listening monks to record the Facheng-teachings of Yogacara-Bhumi-Sastra, and the Shouji of Yogacara-Bhumi-Sastra was the notes for the listening monks to record the Facheng-teachings of Yogacara-Bhumi-Sastra sentence by sentence, all of which were the products of the Facheng-teachings. Moreover, the audience of Facheng’s teaching was monks who had officially become monks, and the purpose of the teaching was to promote Buddhadharma and teach the monks, and so its teaching activities were typical of monastic lecturing. Different from the secular lecturing, the process of monastic lecturing did not have many complicated rituals, such as bell ringing, entering the hall, worshiping Buddha, sitting on the seat, making Buddhist prayers, saying prayers, scattering flowers, etc. Monastic lecturing was “based on the scriptures, the meaning of the section”, which was carried out around the scriptures themselves. Previous researchers have mostly focused on secular lecturing in the teaching, and rarely discussed monastic lecturing and its process. With the help of the materials of Facheng’s teaching in the Dunhuang manuscripts, this paper sorts out the process of Facheng’s teaching of Yogacara-Bhumi-Sastra in detail, and divides it into five steps: copying the scriptures in advance, reading the scriptures, explaining the title of the scripture, classifying the scriptures, and explaining the scriptures. The first step is to copy the scriptures in advance, which is analogous to what we prepare for the listening materials in advance now. This is a systematic and organized activity, usually taken charge of by the monks familiar with the Buddhist classics in the temple, and command other monks to sort out and copy the scriptures for listening. The second step is to read the scriptures, which is taken charge of by the dujiang (都讲) and its purpose is to let the monks check and review the listening materials which they get and make punctuations, and prepare for the subsequent class explanation. The third step is explaining the title of the scripture, summarizing the scripture and elaborating the meaning of the scripture, which is similar to the “making a certain topic” in the Confucian lecture activities, and is a necessary work before the lecture. The fourth step is classifying the scriptures, which is different from the traditional three-part scripture. Facheng classified the scriptures in detail. There are classifications for the topic of the scripture, and classifications for the scripture content, especially for the scripture content, until it can not be divided any more. The fifth step is the explanation of the meaning of the scripture, which is the core step of the explanation process and needs to explain the scripture sentence by sentence. Facheng’s explanation does not involve dujiang. He promoted the explanation process in the form of self-questioning and self-answering to attract the attention of the monks. What is innovative in this article lies in making full use of the unearthed documents, sorting out the materials of Facheng’s teaching Yogacara-Bhumi-Sastra, and summarizing the process of its explanation, which provides material support for the study of the preach, especially monastic lecturing.
|
|
Received: 06 February 2024
|
|
|
|
1 罗宗涛：《敦煌讲经变文研究》，见佛光山文教基金会编：《法藏文库·中国佛教学术论典》第104册，高雄：佛光出版社，2004年。
2 高国藩：《谈敦煌讲经文》，《南京大学学报（哲学社会科学）》1982年第2期，第22-25页。
3 王文才：《俗讲仪式考》，见甘肃省社会科学院文学研究所编：《敦煌学论集》，兰州：甘肃人民出版社，1985年，第100-119页。
4 伏俊琏：《论变文与讲经文的关系》，《敦煌研究》1999年第3期，第101-108页。
5 尚永琪：《佛经义疏与讲经文因缘文及变文的关系探讨》，《社会科学战线》2000年第2期，第169-178页。
6 郑阿财：《敦煌讲经文是否为变文争议之平议》，《敦煌吐鲁番研究》2011年第7期，第303-321页。
7 藤枝晃：「維摩變の一場面——變相と變文との關係」，『佛教藝術』1958年第34號，87-95頁。
8 释大参：《敦煌P.2133V〈妙法莲华经讲经文〉之内容与思想》，《敦煌学辑刊》2007年第4期，第77-96页。
9 萧文真：《〈金刚经讲经文〉参照〈金刚经〉注本问题之研究》，《敦煌学》2008年第27辑，第479-492页。
10 福井文雅：「講經儀式の組織內容」，牧田諦亮、福井文雅編：『敦煌と中国佛教（讲座敦煌7）』，東京：大東出版社，1984年，359-382頁。
11 圣凯：《论唐代的讲经仪轨》，《敦煌学辑刊》2001年第2期，第32-42页。
12 林世田、杨学勇、刘波：《敦煌佛典的流通与改造》，兰州：甘肃教育出版社，2013年。
13 侯冲：《中国佛教仪式研究》，上海：上海古籍出版社，2018年。
14 大藏经刊行会：《大正新修大藏经》，台北：新文丰出版公司，1986年。
15 潘重规：《敦煌变文集新书》，台北：文津出版社，1984年。
16 慧皎：《高僧传》，汤用彤校注、汤一玄整理，北京：中华书局，1992年。 |
|
|
|
2024, Vol. 54 
