大衞.祖斯(David Drewes)教授 2010年發表的兩篇論文: “早期印度大乘佛教上下篇” (Early Indian Mahāyāna Buddhism I and II),回顧了十九... more 大衞.祖斯(David Drewes)教授 2010年發表的兩篇論文: “早期印度大乘佛教上下篇” (Early Indian Mahāyāna Buddhism I and II),回顧了十九世紀以來學術界對大乘佛教源起的種種論述, 並提出批判。 大衛祖斯的論述,涵蓋許多不同學者的看法,條理分明,頗具參考價值。因此特地取得同意, 翻譯成中文, 以供佛學研究同好者參考。
Xuanzang (玄奘) is undoubtedly the most famous among the eminent monks and envoys who went to India... more Xuanzang (玄奘) is undoubtedly the most famous among the eminent monks and envoys who went to India to search for Buddhist scriptures。 However, in terms of the twists and turns and difficulties of the route, the one taken by Faxian in the Eastern Jin Dynasty was even more challenging。 Moreover, Faxian can be said to be the first Chinese Buddhist monk in history to travel through the mountains and plateaus of northern Central Asia and successfully bring back Buddhist scriptures and precepts when he was past his sixtieth birthday。 Even under today's conditions, it would be unimaginable to repeat Faxian's route at the age of sixty。 In the past, Western and Japanese researchers on Faxian outnumbered the Chinese。 However, in recent years, there seems to be a change of trend, and the evaluation of Faxian is more in-depth and fair。 Most researchers still follow the views of the 19th century Western and Japanese scholars on the identification of Faxian's route and country names in the mountain plateau region of northern Central Asia。 It is believed that Faxian, like Song Yun (宋雲), Huisheng (惠生), and even Xuanzang and Marco Polo, traveled via Tashkurghen (塔什庫爾干) in today’s Xinjiang and the Wahkan Corridor (瓦康走廊) in Afghanistan。 Although there are many flaws in this argument, there is no other more persuasive answers。
This author has studied the reports and maps published by many well-known archaeologists, geologists, and explorers on the Northern Central Asia mountain areas since the 19th century。 After careful examination of Foguoji (A Record of Buddhist Kingdoms)《佛國記》and ancient Chinese annals, including Han Shu《漢書》, Wei Shu《魏書》, etc, this author conclude that Faxian chose the route after arriving in Khotan (於闐, now Hotan, Xinjiang), not via the Tashkurghen and Wahkan Corridor。 Instead, he crossed the Karakoram Mountains and Baltistan in today's Pakistan through the old Mustagh Pass, and then traveled westward along the Indus River to reach North India。 The Xiecha Kingdom (竭叉國) in Foguoji is Shigar in today's Baltistan Province, Pakistan。 Before the old Mushta Pass was blocked by glacier movement, this route was a shortcut from Yarkand to Baltistan, which was also an important trade channel。 In fact, it was still in use by some courageous local residents between Yarkand and Baltistan in the early 20th century。
大衞.祖斯(David Drewes)教授 2010年發表的兩篇論文: “早期印度大乘佛教上下篇” (Early Indian Mahāyāna Buddhism I and II),回顧了十九... more 大衞.祖斯(David Drewes)教授 2010年發表的兩篇論文: “早期印度大乘佛教上下篇” (Early Indian Mahāyāna Buddhism I and II),回顧了十九世紀以來學術界對大乘佛教源起的種種論述, 並提出批判。 大衛祖斯的論述,涵蓋許多不同學者的看法,條理分明,頗具參考價值。因此特地取得同意, 翻譯成中文, 以供佛學研究同好者參考。
Xuanzang (玄奘) is undoubtedly the most famous among the eminent monks and envoys who went to India... more Xuanzang (玄奘) is undoubtedly the most famous among the eminent monks and envoys who went to India to search for Buddhist scriptures。 However, in terms of the twists and turns and difficulties of the route, the one taken by Faxian in the Eastern Jin Dynasty was even more challenging。 Moreover, Faxian can be said to be the first Chinese Buddhist monk in history to travel through the mountains and plateaus of northern Central Asia and successfully bring back Buddhist scriptures and precepts when he was past his sixtieth birthday。 Even under today's conditions, it would be unimaginable to repeat Faxian's route at the age of sixty。 In the past, Western and Japanese researchers on Faxian outnumbered the Chinese。 However, in recent years, there seems to be a change of trend, and the evaluation of Faxian is more in-depth and fair。 Most researchers still follow the views of the 19th century Western and Japanese scholars on the identification of Faxian's route and country names in the mountain plateau region of northern Central Asia。 It is believed that Faxian, like Song Yun (宋雲), Huisheng (惠生), and even Xuanzang and Marco Polo, traveled via Tashkurghen (塔什庫爾干) in today’s Xinjiang and the Wahkan Corridor (瓦康走廊) in Afghanistan。 Although there are many flaws in this argument, there is no other more persuasive answers。
This author has studied the reports and maps published by many well-known archaeologists, geologists, and explorers on the Northern Central Asia mountain areas since the 19th century。 After careful examination of Foguoji (A Record of Buddhist Kingdoms)《佛國記》and ancient Chinese annals, including Han Shu《漢書》, Wei Shu《魏書》, etc, this author conclude that Faxian chose the route after arriving in Khotan (於闐, now Hotan, Xinjiang), not via the Tashkurghen and Wahkan Corridor。 Instead, he crossed the Karakoram Mountains and Baltistan in today's Pakistan through the old Mustagh Pass, and then traveled westward along the Indus River to reach North India。 The Xiecha Kingdom (竭叉國) in Foguoji is Shigar in today's Baltistan Province, Pakistan。 Before the old Mushta Pass was blocked by glacier movement, this route was a shortcut from Yarkand to Baltistan, which was also an important trade channel。 In fact, it was still in use by some courageous local residents between Yarkand and Baltistan in the early 20th century。
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still follow the views of the 19th century Western and Japanese scholars on the identification of Faxian's route and country names in the mountain plateau region of northern Central Asia。 It is believed that Faxian, like Song Yun (宋雲), Huisheng (惠生), and even Xuanzang and Marco Polo, traveled via Tashkurghen (塔什庫爾干) in today’s Xinjiang and the Wahkan Corridor (瓦康走廊) in Afghanistan。 Although there are many flaws in this argument, there is no other more persuasive answers。
This author has studied the reports and maps published by many well-known archaeologists, geologists, and explorers on the Northern Central Asia mountain areas since the 19th century。 After careful examination of Foguoji (A Record of Buddhist Kingdoms)《佛國記》and ancient Chinese annals, including Han Shu《漢書》, Wei Shu《魏書》, etc, this author conclude that Faxian chose the route after arriving in Khotan (於闐, now Hotan, Xinjiang), not via the Tashkurghen and Wahkan Corridor。 Instead, he crossed the Karakoram Mountains and Baltistan in today's Pakistan through the old Mustagh Pass, and then traveled westward along the Indus River to reach North India。 The Xiecha Kingdom (竭叉國) in Foguoji is Shigar in today's Baltistan Province, Pakistan。 Before the old Mushta Pass was blocked by glacier movement, this route was a shortcut from Yarkand to Baltistan, which was also an important trade channel。 In fact, it was still in use by some courageous local residents between Yarkand and Baltistan in the early 20th century。
(1) 目前大多數學者都同意,漢傳佛教中較早期的佛典,有很多是從中亞地區,包括犍陀羅,直接傳入中國的 . 因此,漢傳佛教不可避免地會染有中亞佛教的色彩.同時, 由於語言文字的隔閡, 不同部派的觀點, 與複雜的翻譯過程, 因而對早期中文佛典的理解, 形成多重的挑戰. 對犍陀羅文佛經殘卷的研究,除了有助於還原佛典形成的歷史,以及中亞佛教對漢傳佛教的影響之外, 也可以增進對早期中文佛經的暸解與詮釋.
(2) 大乘佛教的開展與相關佛經的結集,其原因及過程,可說是千頭萬緒,而各種假說與理論,更令人無所適從. 犍陀羅佛經殘卷的研究,可說是為佛教歷史的考察開闢了一條新的途徑. 如今學者跨越了國界, 結和了考古學,古文字學,語音學,文獻學, 並比對早期的中文,梵文,巴利文,和藏文佛經,對這些出土的殘卷展開全面的整理與考察.除此之外,也建立網站, 將這些文獻電子化,並編列佉盧文字典(http://Gandhari.org), 以利搜尋及研究. 面對對此等趨勢,關心佛教與佛教歷史,乃至中華文化源流的人,也應該對此有所瞭解. 並進而從當代漢學與佛學的角度,對佛教發展史作出貢獻.
still follow the views of the 19th century Western and Japanese scholars on the identification of Faxian's route and country names in the mountain plateau region of northern Central Asia。 It is believed that Faxian, like Song Yun (宋雲), Huisheng (惠生), and even Xuanzang and Marco Polo, traveled via Tashkurghen (塔什庫爾干) in today’s Xinjiang and the Wahkan Corridor (瓦康走廊) in Afghanistan。 Although there are many flaws in this argument, there is no other more persuasive answers。
This author has studied the reports and maps published by many well-known archaeologists, geologists, and explorers on the Northern Central Asia mountain areas since the 19th century。 After careful examination of Foguoji (A Record of Buddhist Kingdoms)《佛國記》and ancient Chinese annals, including Han Shu《漢書》, Wei Shu《魏書》, etc, this author conclude that Faxian chose the route after arriving in Khotan (於闐, now Hotan, Xinjiang), not via the Tashkurghen and Wahkan Corridor。 Instead, he crossed the Karakoram Mountains and Baltistan in today's Pakistan through the old Mustagh Pass, and then traveled westward along the Indus River to reach North India。 The Xiecha Kingdom (竭叉國) in Foguoji is Shigar in today's Baltistan Province, Pakistan。 Before the old Mushta Pass was blocked by glacier movement, this route was a shortcut from Yarkand to Baltistan, which was also an important trade channel。 In fact, it was still in use by some courageous local residents between Yarkand and Baltistan in the early 20th century。
(1) 目前大多數學者都同意,漢傳佛教中較早期的佛典,有很多是從中亞地區,包括犍陀羅,直接傳入中國的 . 因此,漢傳佛教不可避免地會染有中亞佛教的色彩.同時, 由於語言文字的隔閡, 不同部派的觀點, 與複雜的翻譯過程, 因而對早期中文佛典的理解, 形成多重的挑戰. 對犍陀羅文佛經殘卷的研究,除了有助於還原佛典形成的歷史,以及中亞佛教對漢傳佛教的影響之外, 也可以增進對早期中文佛經的暸解與詮釋.
(2) 大乘佛教的開展與相關佛經的結集,其原因及過程,可說是千頭萬緒,而各種假說與理論,更令人無所適從. 犍陀羅佛經殘卷的研究,可說是為佛教歷史的考察開闢了一條新的途徑. 如今學者跨越了國界, 結和了考古學,古文字學,語音學,文獻學, 並比對早期的中文,梵文,巴利文,和藏文佛經,對這些出土的殘卷展開全面的整理與考察.除此之外,也建立網站, 將這些文獻電子化,並編列佉盧文字典(http://Gandhari.org), 以利搜尋及研究. 面對對此等趨勢,關心佛教與佛教歷史,乃至中華文化源流的人,也應該對此有所瞭解. 並進而從當代漢學與佛學的角度,對佛教發展史作出貢獻.