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作 者:李聿骐 Li Yuqi
机构地区:[1]故宫博物院宫廷历史部
出 处:《故宫博物院院刊》2024年第9期13-22,145,共11页Palace Museum Journal
摘 要:大约自公元前4世纪中期开始,佛教教团内部对经律认识的分歧开始加大,进而分裂为十八部派。汉译《长阿含经》和《佛本行集经》两部佛经均为法藏部所传,根据已知的犍陀罗语铭刻和写本,公元2-3世纪法藏部在西北印度或大犍陀罗地区地位突出。由文献所载佛陀耶舍和阇那崛多的活动时间推定,大犍陀罗地区至少在公元392-559年间仍流行或杂行法藏部。犍陀罗出土的佛传浮雕,尤其涅槃和荼毗题材与汉译《长阿含经·游行经》关系极为密切,这也从图像学角度证实了犍陀罗地区的确流行过法藏部。As the result of their increasingly divergent cognition towards the Buddhist vinayas from about the middle of the 4th century BC,.the Buddhist groups was growing split into 18 Hinayana sects or schools.The two Buddhist scriptures were translated into Chinese,Dirghagama and Sakyamuni-Buddhacarita,the former was translated into Chinese by Buddhayasas in 413 CE and the latter by Jnanagupta in 592 CE.It is widely agreed that Dirghagama(《长阿含经》)and Sakyamuni-Buddhacarita(《佛本行集经》)are attributed to the school of the Dharmaguptakas.The Dharmaguptakas,a proto-Mahayana sect,were prominent in north-western India and neighboring regions of the Iranian world in the early centuries of the Christian era according to the Gandhari inscriptions and manuscripts found in Gandhara.The Dharmaguptakas were still active or popular during a period from 392-559 CE in Gandhara by Chinese documents.The Buddhist reliefs unearthed in Gandhara,especially the themes of Nirvana and Dabi,are very closely related to the Chinese translation of Dirghagama·Parade Sutra(《长阿含经·游行经》).Viewed from the iconography,the Dharmaguptakas proves to be prevalent in the Gandhara region.
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