毗昙学在汉地的译传与研究  

On the Translation and Study of Abhidharma in China Domain

作　　者：杨浩[1] YANG Hao

机构地区：[1]北京大学哲学系

出　　处：《国学学刊》2019年第4期98-105,143,共9页Research in the Traditions of Chinese Culture

摘　　要：在东晋南北朝隋朝,虽然很少学者专门以毗昙学命家,但毗昙学受到了广泛的研习。阿毗昙最先传译始于北方,最早有安世高,但真正推动毗昙学的传习的当属道安法师。僧伽提婆无疑是毗昙学译传的重要功臣。毗昙义学的讲习实际上开始于南地,因为毗昙学中的最主要的《毗昙》、《杂心》的翻译最终都在南地。后来毗昙学又在北方兴盛。特别是出现了专门以毗昙名家的"毗昙孔子"慧嵩。隋代毗昙学成就和影响最大的是慧嵩弟子志念。毗昙学在真谛翻译《俱舍论》之后,逐渐地出现不少毗昙与《俱舍》兼学的学者,而玄奘成为毗昙学的极点与终点。毗昙学在玄奘之后被俱舍学所取代。The translation of Abhidharma scriptures first happened in northern China and Daoan was a strong promoter of these scriptures. Sam·ghadeva was also an important translator and transmitter of the Abhidharma scriptures. The study of Abhidharma sutras began in the south, and later expanded to the north.After the the Abhidharmakos’ a was translated by Paramārtha, many scholars studied both Abhidharma and Abhidharmakos’ a, and Xuan-zang became the most important scholar-monk of Abhidharma. The Abhidharma school was replaced by that of Abhidharmakos’ a after Xuanzang.

关 键 词：阿毗昙 俱舍学 僧伽提婆 慧嵩 志念 玄奘 

分 类 号：B949[哲学宗教—宗教学]