卷首语

方广锠

大藏经是中国佛教世代精华的积累，是中国人贡献给世界的一份文化瑰宝。南北朝以来，历朝历代都要编修大藏经，这已经与历朝历代都要修正史并列，成为我国历史上的两大人文景观。近代以来，随著人们对佛教认识的深化，新的编纂大藏经的热潮也随之兴起。当前，随著电子化书籍的急剧發展，海内外编纂光电版大藏经的呼声也日益高涨。在这种形势下，今年4月9日至10日，国务院宗教事务局主持召开了「大藏经编纂及其电脑化学术研讨会」（简称「大藏经工程研讨会」），在京的学术界、宗教界近40名专家、大德參加会议。与会人士畅所欲言，从各个角度对编纂一部代表中华民族最高水平大藏经的重要性、必要性与可行性作了充分的论证。这是一次重要的会议，标志著我国的大藏经编纂事业即将进入一个新的时期。值得一提的是，四月上旬，在台湾佛光山也召开了同一主题的国际学术研讨会，这充分证明海峡两岸及国际社会对这一伟大事业的关注之情。为编纂大藏经服务，本来就是我们《藏外佛教文献》的基本宗旨与奋斗目标，所以，我们热烈祝贺这次会议的成功召开。经主办单位同意，我们特意选取11篇会议论文，并把会议的其他發言以及未收入本书的论文整理为「發言摘要」，在第二辑上作为特集發表，以期引起社会各界对这件大事的关注与进一步的讨论。按照《藏外佛教文献》的体例，关于佛教文献学的研究论文一般都排列在佛教文献之后，但像「大藏经工程研讨会」这样的大事，显然应该引起人们更加广泛的关心与支持，所以我们把这一组论文放在本辑之首。盛世修藏，泽被千秋。我们希望海内外中国人携起手来，汉传佛教文化圈各国携起手来，佛教界、学术界携起手来，为编纂一部总结当代，开创未来的大藏经而奋斗。

《藏外佛教文献》第二辑發表的其它文献内容如下：

「敦煌禅籍」专栏刊登两篇敦煌禅文献。

《七祖法宝记》是一篇较为奇特的禅宗文献，通篇为引摘经文而成，相当于《诸经要集》。以前，人们都说中国的禅宗「不依经论，不立文字」，但《七祖法宝记》不但既立文字，又依经文，而且表现出处处依据经文，证成己说的姿态。该文献以往未见著录，新近在北京图书馆發现。其中一号是敦煌运京后始终存于北图，但未能鉴別公布的；另一号则是曾经流散在外，后收归北图的。两号原为同卷，可惜中间尚有残缺，不能直接缀接。尾题作「下卷」，则原著应为两或三卷。该七祖是谁，尚难断定。从本文的思想倾向看，似应属禅宗北宗系。

《天竺国菩提达摩禅师论》已经在第一辑整理發表。如第一辑该文题解所说，佛典在传抄中增衍嬗变，事属常见。如果在流传中形成异本，则应分別整理成文。但对某些典籍来说，是否应视为异本，情况比较复杂。故此我们继在第一辑中将该文献合并整理为一篇后，又在第二辑中将该文献分別整理为两篇，作为对整理此类文献的一个新的尝试。敬请批评。

「三藏论疏」专栏本辑亦刊登两篇文献。

《净名经集解关中疏》，唐道液集，是现存关于《维摩诘所说经》的注疏中较为重要的一种。该疏在敦煌遗书中保存多号，早为研究者注意，并被录文收入《大正藏》第85卷。遗憾的是《大正藏》所收该疏缺乏精审的校勘，并从第五品后半部分到第七品前半部分，脱漏一万多字。故本书發表的整理本实为该疏全本的初次發表。该疏分上下两卷，文字量较大。第二辑限于篇幅，仅刊出卷上。卷下将發表在第三辑中。

《法华经文外义》，是对《法华经》的注疏，亦系从敦煌遗书中整理出来，作者不详，历代经录未见著录。原卷现保存在上海博物馆。如标题所示，本文并不注重于疏通《法华经》的文句，而是从《法华经》抽出若干个问题，进行专门的论述。从该文可以窥见当时对《法华经》研习的主要问题及理论倾向。该写卷抄写于西魏大统十一年（545），保留了相当数量的南北朝时期的古体字，遣词造句颇带口语色彩，对研究南北朝时期的语言、文字均有一定的价值。

「天竺要典」专栏刊登印度耆那教的主要典籍《谛义证得经》。

耆那教即佛典中所谓的「尼乾外道」，至今仍然是印度有著重要影响的宗教派別之一。耆那教与佛教产生在同一时代、同一地区，有著大致相同的社会信徒层面，因此，两者的教义有许多相同或相近的地方。研究佛教，特別是研究初期佛教，必须研究耆那教，这已经成为世界佛教研究界的共识。遗憾的是除了佛典中的介绍之外，两千年来，我国从来没有翻译介绍过耆那教的经典。而《谛义证得经》是耆那教诸多经典中唯一被白衣、空衣两大派共同尊奉的典籍，也是公认的论述耆那教教义最为精要的典籍，故此译出。中国佛教有将印度外道典籍编入大藏经的传统，如陈真谛翻译的古印度数论派著作《金七十论》、唐玄奘翻译的古印度胜论派著作《胜宗十句义论》等。遵循这一传统，我们把这部《谛义证得经》编入《藏外佛教文献》，以飨读者。

「遗珠集粹」专栏刊登近代著名佛教学者韩清净先生晚年重要论文《瑜伽师地论披寻记叙》。

韩清净先生在这篇论文中追述了自己一生学业發展的经历，阐明了《瑜伽师地论》对「弘扬真实佛教精义」的意义，所以该文是研究韩清净先生思想的重要资料。论文还指出《瑜伽师地论》的梵文原本存在著多处错简，發千年之覆，值得重视。这篇重要论文在历尽劫波之后，得以首次發表，实在令人欢喜赞叹。

1996年6月

FOREWORD

Ever since the beginning of the modern times, a fresh upsurge in compiling the Dazangjing (or Tats'angching) has been ushered in with the deepening of people's knowledge of Buddhism. And while the electronic publication is developing rapidly nowadays, the appeal for editing a photoelectric edition of the Dazangjing, at home and abroad, has become more and more powerful. Under such circumstances, the Bureau of Religious Affairs of the State Council presided over a "Symposium on the Compilation of the Dazangjing and Its Computerization" ("Symposium on the Dazangjing Project") in Beijing from April 9 to 10, 1996. Present at the conference were nearly 40 eminent experts and monks from both the academic and religious circles in Beijing. The participants spoke out freely and, from various angles, proved up to the hilt the importance, necessity and feasibility of compiling a new Dazangjing which would be able to embody the supreme learning level of the Chinese nation. The convening of this important meeting marked the beginning of a new historical period in the undertakings of compiling the Dazangjing. And since to serve the compilation of the Dazangjing is the fundamental aim of our Buddhist Texts Not Contained in the Tripitaka, we editors here would like to warmly congratulate the participants on the successful convention of this symposium. With the agreement of the sponsor of the symposium, we have here selected 11 papers by the participants and edited the remainder speeches and papers given at the symposium as "Excerpts of Speeches." By arranging all this as a special issue in the second number of our book, we expect that personages of various social circles could pay close attention to this event and join the discussion. According to the layout of our Buddhist Texts Not Contained in the Tripitaka, research papers, as a rule, are arranged behind the Buddhist literature itself. However, it is clear that such an event as the Symposium on the Dazangjing Project should draw wider attention and support from people; there fore, we put this group of papers at the beginning of this number of our book. It is worth mentioning that an international academic symposium on the same topic was also convened at the Foguangshan Hill in Taiwan in the first ten-day period of last April. All this proves fully that the international community as well as both sides of the Taiwan Straits are very concerned with this great cause.

The main contents of the second number of the Buddhist Texts Not Contained in the Tripitaka are as follows:

The column "Chan Texts from Dunhuang" of this number publish two Chan texts from Dunhuang, viz. the Qizu Fabao Ji and the Tianzhuguo Putidamo Chanshi Lun.

The Qizu Fabao Ji is such a peculiar Chan text that the whole of it is composed of quotations and citations, and is therefore equal to the Zhu Jing Yao Ji. Previously, people all said that China's Chan School "has not followed any sutra or abhidharma, and has no written works." Nevertheless, the Qizu Fabao Ji is not only a written work, but also has followed some sutras and abhidharmas. As a matter of fact, the author put forth and proved his own doctrine upon the basis of some scriptures throughout the text. It was never recorded before and has been discovered in the Beijing Library of late. NO.1 of the two parts of the text has been preserved in the Beijing Library since it was brought to the city from Dun huang, and has failed to be appraised and published; another number of the text had once drifted outside and was finally under the care of the same library, and has been kept there up to now. Originally, both numbers were of the same fascicle, and it is to be regretted that some parts in between have been missing, and therefore they cannot be straightly joined together. The colophon at the end of the second number names it as the "xiajuan" ("concluded fascicle", viz. the second of two or the last of three, according to the layout characteristics of Chinese publications) of the text; therefore, the original work should have two or three fascicles. And it is hard to identify who this Qizu (the Seventh Guru) was now. However, it seems to me that he should belong to the Northern Chan School, according to the ideological inclination in the text. The Tianzhuguo Putidamo Chanshi Lun has already been published in the first number of the Buddhist Texts Not Contained in the Tripitaka. As the explanatory note on the title of the text therein says, it is commonplace for Buddhist scriptures to be supplemented with new contents or undergo transmutation while being copied. If any different versions of a text do appear during its dissemination, these versions should be collated respectively. However, it is relatively complicated whether some texts should be regarded as the different versions. Consequently, after the different versions of the text have been edited and merged into one in the first number of our book, we are here to collate its two different versions individually in this very number, which is in our opinion a new experiment in collating such texts. We sincerely welcome any criticism in this aspect.

The column "Commentaries on the Tripitaka" brings forth two texts: the Jing Ming Jing Ji Jie Guan Zhong Shu and the Fa Hua Jing Wen Wai Yi.

The Jing Ming Jing Ji Jie Guan Zhong Shu, collected by Daoye in the Tang Dynasty (618907), is a comparatively important one of the extant commentaries on Vimalakirtinirdesasutra. A number of versions of this commentary have been found among the surviving books from Dunhuang. It drew research workers' attention long ago and has been collected into the 85th volume of the Dazhengzang. Unfortunately, the commentary included in the Dazhengzang lacked accurate and comprehensive collation, and more than 10 thousand Chinese characters from the latter half of the fifth Pin (chapter) to the first half of the seventh pin have been missing; therefore, the publication of the collated text here is in fact the first time for the complete text of the commentary to see the light of day. The commentary, consisting of two fascicles, is fairly lengthy. As a result of the limited space of this number, we now just bring forth the first fascicle, and the second one will come into being in the third number of our book.

Also sifted out from the surviving books from Dunhuang is the Fa Hua Jing Wen Wai Yi, a commentary on the Fahuajing (Saddharmapunda rikasutra). The author of this text is unknown, for he has never been recorded in any catalogs of the Buddhist Canon through the ages. The original text is now kept in the Shanghai Museum. As the title of the text suggests, it lays no stress on straightening out the words and phrases of the Fahuajing. Instead, drawing forth a number of questions from the Fahuajing, the author gave them specific expositions in his text, from which one can get a hint of the major questions and theoretical tendencies with regard to the then studies of the Fahuajing. Copied in 545 A.D. during the reign of the Western Wei Dynasty, the manuscript has preserved considerable ancient forms of Chinese characters used in the period of the Northern and Southern Dynasties, and the wording and phrasing therein are slightly of colloquial flavor; therefore, it is of a certain value to any one who makes studies of the then languages and characters.

The section "Important Texts from India" publishes the Di Yi Zheng De Jing, a principal Indian Jain scripture in.

Jainism, the so-called "Niganth cult" in the Buddhist texts, is still one of the very influential religious sects in India today. Jainism and Buddhism emerged in the same age and same place, and had followers of roughly identical social levels. As a result, both religions share many a common or similar point in their doctrines. To study Jainism is a must for any one who studies Buddhism, especially the early Buddhism, which has become a common understanding in the Buddhist research circles in the world. It is a pity that no one in China has ever translated a Jain scripture into Chinese in the past two thousand years except for some introduction in the Buddhist scriptures. Among the numerous Jain scriptures, only the Di Yi Zheng De Jing is one jointly revered and followed by two great sects, viz. the Svetambara and the Digambara, and it is also publicly accepted as the most essential text dealing with the Jain doctrine, hence the translated version here. China's Buddhists have had the tradition to collect India's cultic texts into the Dazang jing, such as Chen Zhendi's translation of the Suvarnasaptati Sastra, a work of ancient India's Samkhya School, and the Tang monk Xuan zang's translation of Dasapadarthasastra, a work of ancient India's Vaisesika School, etc.. Following this tradition, we have included this Di Yi Zheng De Jing into our Buddhist Texts Not Contained in the Tripitaka to offer it to our readers.

The section "Lost Pearls Regained" brings forth the Yu Jia Shi Di Lun Pi Xun Ji Xu, an important research paper by Mr. Han Qing jing, a distinguished Buddhist scholar in modern times, in his later years.

Tracing his own academic experience throughout his life in this paper, Mr. Han Qingjing expounds the significance of the Yogacara bhumi Sastra in "carrying forward the essentials of authentic Buddhism." Therefore, this paper can serve as important reference material for one to make studies of Mr. Han Qingjing's thinking. In addition, the author points out in his paper that there are many errors in writing in the Sanskrit original of the Yogacarabhumi Sastra. This really deserves our great attention, for the author has corrected the mistakes passed on for more than one thousand years. It is indeed delighting and amazing for this important paper to be published for the first time after it has gone through all kinds of disasters.

Dazangjing, an accumulation of China's Buddhist essences through generations, is a cultural treasure that we Chinese people have contributed to the world. Since the Northern and Southern Dynasties, all the successive dynasties in China had maintained two traditions: one was to compile the Dazangjing, another one was to write the official history, forming two grand humanistic views in parallel with each other in China's history. Our country is now in its heyday again. If we can compile a new Dazangjing, we shall be able to benefit generation after generation. We sincerely hope that we Chinese people at home and abroad, the peoples of the countries in the Chinese Buddhist cultural sphere, and personages of the Buddhist and academic circles, can all join hands and dedicate our selves to the cause of compiling a new Dazangjing that can include our present accomplishments and set a fine example for posterity.

FANG GUANGCHANG

JUNE, 1996

卷首の语り

方广锠

大藏经は中国佛教の永年にわたる精华の蓄积であり、中国人が世界に寄与してきた文化的遗产である。南北朝时代以来、历代にわたり大藏经の编纂が手がけられたことは、正史の纂修事业とともに、中国历史の上における伟观といえよう。近代に至り、佛教への认识が深まるにしたがつて，新たに大藏经を编纂しようという动きが涌き起こつてきた。また现在は电子版书籍の急速な發展にともない、国内外から电子版大藏经编纂の呼びかけも日々高まつている。こうした情势のもと、今年4月9日、10日の2日间にわたり、国务院宗教事务局の主宰による「大藏经の编纂およびそのコンピユ—タ—に入力に关する学术研究讨论会」略称「大藏经プロジエクト研究讨论会」が开かれ、北京の学术界、宗教界の40人近い专门家、大德が參加した。參加者は忌惮なく發言し、中国の最高水准を示す大藏经编纂の重要性と必要性およびその可能性について、さまざまの角度から十分な检讨がなされた。これは中国の大藏经编纂事业が新しいステ—ジに入つたことを意味する重要会议であつた。注目すべきことに、同じく4月上旬に台湾の佛光山でも、同じテ—マの国际学术研究讨论会が开催された。このことは海峡两岸の中国人と国际社会とがひとしくこの事业に关心を抱いていることを示している。大藏经の编纂に尽力することは、もとよりわれわれ《藏外佛教文献》の基本的主旨と努力目标であつて、この会议が成功に开催されたことに对し、心から祝意を表したい。会议の主催者の同意を得て，われわれは会议に提出された论文のなかから特に11篇を选び、会议中のその他の發言および本书に收めなかつた论文を要约して《發言摘要》とし、あわせて本第二辑の特集として揭载し、より多くの人がこの事业に关心を持ち、论议をさらに深められるように期待するものである。《藏外佛教文献》の体例では、佛教文献学の论文は佛教文献のうしろに排列するのであるが、今回の「大藏经プロジエクト研究讨论会」ような重要事は、人々の关心と支持をさらに扩げるため、これら诸论文を本辑の卷头におく。「盛世に大藏经を编纂すれば，その恩惠が千载に及ぶ」と言われるように、われわれは国内外の中国人、汉译佛教文化圈の各国、佛教界と学术界とがそれぞれに手を携えあつて、现代の成果を总括し，未来を开拓する大藏经の编纂のために努力してゆくことを希望するものである。

《藏外佛教文献》第二辑に收めたその他の文献は次のとおりである。

「敦煌禅籍」の部には敦煌文献二篇が收める。第一の《七祖法宝记》は、全篇经典の引用より成り、《诸经要集》と同じ体裁をもつ、きわめて珍しい禅宗文献である。从来、中国の禅宗については、「经论に依らず、文字を立てず」と言われているが，この《七祖法宝记》は文字を立て、经论に依り、なおかつ到るところ经论を引いて自说の证据とするやりかたである。この文献は从来の经录にまたつく著录されず、最近になつて北京图书馆において再發现されたものである。2点あるうち、1点は敦煌から北京に搬送されて以来、北京图书馆に保存されながら、鉴定もされず、公开もされなかつた。もう1点はかつて散逸し、そののち北京图书馆の收藏に归したものである。この2点はもとひとつの写本であつて、残念ながら中间部を缺いており、直接にはつながわない。尾题には「下卷」とあるから、もとは二卷ないし三卷であつたはずである。ここに言う七祖は谁であるがは，なお断定しがたいが、本文の思想倾向から见て、おそらく北宗禅の人であろうと思われる。

第二の《天竺国菩提达摩禅师论》は、すでに第一辑に整理發表したが、その解题に述べたように，佛典は传写の过程で增广变容を缫り返すものであり、もし传承过程に异本を形成したならば、それは別に本文を整理すべきである。しかし种类によつては异本とみなすべきか、复杂な情况を呈するものがある。今回は第一辑に整理して一篇としたものを、あらためて別々に整理して二篇に分け、この种の文献整理の新しい试みとした。敬しんで识者の批评を待ちたい。

「三藏论疏」の部には2篇の文献を收める。第一の《净名经集解关中疏》は唐の道液集。现存する《维摩诘所说经》の注疏のうちの比较的重要な著作である。この疏は敦煌遗书中に多く存し、研究者にも早くより注目されて、《大正藏》第85卷に收录されている。ただ残念なことに《大正藏》のこの部分の校勘は慎重を缺き、第五品の后半から第七品の前半部分1万字余りの脱漏がある。したがつて本辑に整理發表したものは、疏の全容の初公开であるが、上下二卷のうち、纸幅の都合で本辑には上卷のみ揭载し、下卷を第三辑にまわさざるを得なかつた。

第二の《法华经文外义》は《法华经》の注疏であるが、これも敦煌遗书によつて整理した。作者は不详、历代の经录にも著录がない。原写本は现在上海博物馆。内容は表题が示すとおり、《法华经》の文句の疏释を意图したものではなく、もつぱら经典から若干の问题を抽出し专门的な论述をおこなつている。ここから当时の《法华经》研究の主要な问题と理论的倾向を知ることができる。この写本は西魏大统11年（545）に书写されたもので、相当数にのぼる南北朝时代の古体字を留め、また语言表现にはやや口语的色彩を带びており、南北朝时代の言语、文字の研究に有用な资料である。

「天竺要典」の部にはインドのジヤイナ教の主要な典籍《谛义证得经》を收める。ジヤイナ教とは佛典に谓うところ「尼乾外道」であつて、いまなおインドに大きな影响力をもつている。ジヤイナ教と佛教は同じ时代、同じ地域に生まれ、ほぼ同じ社会阶层の信者をもつた。ゆえに两者の教义には一致し、あるいは类似するところが多い。佛教の研究、とりわけ初期佛教の研究にはジヤイナ教の研究が必要であることは、すでに世界の佛教学界の共通の认识となつているが、遗憾なことに、佛典中に绍介されている以外、二千年来わが国にはジヤイナ教の经典の翻译绍介がなかつた。《谛义证得经》はジヤイナ教の多くの经典の中、白衣派．空衣派がともに尊ぶ唯一のもので、公认されたジヤイナ教教义を论述するもつとも精要な经典であるゆえに、ここに译载することとなつた。中国佛教には、例えば，陈の真谛译のインド数论派の著作《金七十论》、唐の玄奘译のインド胜论派の著作《胜宗十句义论》なと、インドの外道の典籍をも大藏经に加える传统がある。これに从い、われわれはこの《谛义证得经》を《藏外佛教文献》に收めて，读者に提供するものである。

「遗珠集粹」の部には近代の有名な佛教学者韩清净氏晚年の重要な论文《瑜伽师地论披寻记叙》を收める。韩清净氏はこの论文で、自ら半生にわたる学问的探求を追忆し、《瑜伽师地论》が「真实の佛教の精义を宣扬している」ことの意义を明らかにしている。したがつてこれは韩清净氏の思想を研究するにも重要な资料となるであろう。本论文は《瑜伽师地论》の梵文原本に多くの错简が存することを指摘して、その千载に覆われた真实を明らかにした注目すべき研究であり、しかもこれが几度にもわたる灾难をくぐり、数奇な运命をたどつた末にここに、初めて公开されたここは、じつに惊くべく喜ばしいことである。

1996年6月记す