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敦煌遗书中现存8篇《维摩诘经讲经文》,皆演绎鸠摩罗什所译《维摩诘所说经》,其中演绎《文殊问疾品》的共有两篇:罗振玉贞松堂藏本《维摩诘经讲经文·文殊问疾(第一卷)》及国家图书馆藏BD15245号(新1445)《维摩诘经讲经文·文殊问疾(第二卷)》。本文从这两卷讲经文之间的关联、写作年代以及其尊崇文殊的文化现象等方面进行了考察,认为:这两卷讲经文内容大致相接,属于同一大部维摩诘讲经文内前后相接的两卷,产生于中唐时期。与原始经文相比,这两卷讲经文都呈现出尊崇文殊的特点,这与当时唐代敦煌地区民间盛行的文殊信仰有直接关系,记载文殊降诞时有“十般瑞相”之说的《文殊吉祥经》是其源头,它影响到维摩诘讲唱文学的构成元素。
There are eight articles in Dunhuang Manuscripts, “Vimalakirti scriptures,” which are both translated by Kumarajiva and translated by “Vimalakirti” “Vimalakirti Scriptures, Manjushri (Volume 1)” and National Library Collection BD15245 (new 1445) “Vimalakirti Scriptures, Manjushri (Volume II)”. This paper examines the relationship between these two volumes of scriptures, the age of writing, and the cultural phenomenon of their respect for Manjusri, and so on. It is believed that the content of these two volumes of texts are generally connected and belong to the same Vimalakirti The two volumes that come in contact with each other in the text originated from the Middle Tang period. Compared with the original scriptures, these two volumes of scriptures all show the characteristics of respecting Manjusri, which is directly related to the Manjushri belief prevailing in Dunhuang in the Tang Dynasty. The records of Manjusri ’ “Said” Manjushri auspicious "is its source, it affects the composition of Vimalakirtian literature.