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A Textual Research on the Tangut Version of Mahākāruṇika-nāma-ārya-avalokiteśvara dhāraṇī


Seiten 99 - 109

DOI https://doi.org/10.13173/centasiaj.57.2014.0099




There are several Chinese, Tibetan and Tangut manuscripts and xylographs in the Xixia relics discovered presently, in which the Tangut and Chinese versions of the Mahākārunika nāma āryāvalokiteśvaradhāraṇi anuśaṃsāhitasūtrat saṃgṛhīta (hereafter cited as MNDAS) were respectively translated by Zhou Huihai 周慧海 and Xianbei Baoyuan 鮮卑寶源 from the Tibetan original transmitted into Xixia by a Kashmirian monk Jayānanda. But unfortunately, there have been only scattered Tangut fragmentary texts available so far. In 2010, I connected these fragments together into an almost complete text. However, the Tangut dhāraṇī is mostly reconstructed according to the transcription rules of Tangut, Chinese and Sanskrit dhāraṇī in the Uṣṇīṣa vijaya dhāraṇi anuśaṃsāhitasūtrat saṃgṛhīta (hereafter cited as UVDAS), for its Tangut and Chinese versions were also translated by Zhou Huihai and Xianbei Baoyuan respectively. Recently, I got more opportunities for investigating some new fragments of Tangut dhāraṇī in MNDAS and found some differences between these fragments and my former reconstruction. The aim of the present paper is to introduce these fragments and provide some transcription rules for interrelating Tangut, Chinese and Sanskrit.



出土西夏文獻中,《聖觀自在大悲心總持功能依經錄》是為數不多保存夏、漢、藏三種文本的西夏文獻之一。對這類同時期形成的西夏文、漢文與梵文間陀羅尼對應關係的梳理,有助於解讀那些譯自藏文、但又缺少相應漢文乃至梵文可以參考的西夏文陀羅尼,而梵-夏對音規律的厘清更可以為推導部分西夏文字的發音乃至西夏語音的重構提供參考。學術界此前梳理清楚了這部佛經的梵、漢、藏文陀羅尼間的對應關係,但由於缺少完整的西夏文本而未能將西夏文陀羅尼納入其中。本文對這部西夏文佛經的諸多陀羅尼殘件進行了系統梳理,拼配出了完整的西夏文本,並將拼配出的西夏文本補充到原先的對音之中,在此基礎上歸納出了一批新的對音字,總結出了一些新的梵-夏對音規則。


Centre for Xixia Studies, Ningxia University, 寧夏大學西夏學研究院 Yinchuan, China

1 Duan Yuquan 段玉泉, Research on the Tangut version of Mahākārunika-nāmaāryāvalokiteśvaradhāraṇi-anuśaṃsāhitasūtrat saṃgṛhīta 西夏文《聖觀自在大悲心總持功能依經錄》考論, Nie Hongyin, Sun Bojun (eds), Researches on Historical Records in the Periods of Multiple Scripts (Beijing: Shehui kexue wenxian chubanshe, 2010) pp. 52–74.

2 These numbers come from Wu Yulin 武宇林 and Arakawa Shintarō 荒川慎太郎 ed., Xixia Documents Collected in Japan 日本藏西夏文獻 (Beijing: Zhonghua shuju, 2011). But in Matsuzawa Hiroshi's paper, these fragments are numbered as 36–2 and 37–1. See Matsuzawa Hiroshi 松澤博, Tonkō shutsudo seikago butten kenkyū josetu 敦煌出土西夏語仏典研究序說 (4), Tōyō shien 東洋史苑, 70–71, pp. 25–29.

3 Sun Bojun 孫伯君, Researches on the Newly Transcribed Dharanis in Xixia (Beijing: Zhongguo shehui kexue chubanshe, 2010), pp. 31–38.

4 The 11 Tangut characters above have not been found out yet. They have to be reconstructed according to the corresponding rules of Dharani in Tangut, Chinese and Sanskrit from UVDAS.

5 The 162 characters above come from Or. 12380–3740.3.

6 The 47 characters above come from Or.12380–3690.dd.

7 The 40 characters above come from Or.12380–3690.cc.

8 去, Or.12380–3690.cc is “藹”.

9 The 155 characters above come from Tangut fragment 16, found in Lǜcheng, Inner Mongolia. Some characters can also be found on the Or. 12380–3690.cc and Or. 12380–3690.l.

10 The 156 characters above come from Tangut fragments 39–30c, 39–31a, kept at the Tenri Central Library, Tenri University, Nara, Japan. But 撂仟剩菤羦, Or. 12380–3728 has no 剩;汕碽兽, Or.12380–3690.g becomes 汕碽兽剩;菤 of 菤羦蝚翬蛧虯, Or.12380–3728, 3707 is 备;耍汕, Or. 12380–3690 is 耍膎.

11 The 496 characters above come from Инв. № 4078. All can be seen in Инв. № 7592, Some can also be seen in Or.12380–3690.k, 3690.q, 3690.p, 3690.h, 3690.j, 3690.ee, 2950 and 2951.

12 According to the Sanskrit characters in the Fangshan shijing, Lin Guangming considers it to be jṇo, and believes that the consonants ṇ and ñ are the same. See Lin Guangming 林光明, Fangshan mingzhou ji 房山明咒集 (Taipei: Jiafeng chubanshe, 2008) 2, p. 646; 5, p. 179.

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