羅什及玄奘所譯之《般若心經》與其文化方面的影響

《般若心經》除了玄奘三藏所譯之外，還有由羅什三藏所譯的漢譯較不為一般人所知。二者漢譯經典的內容，不論是在所使用的語詞、構句以及表現方式各方面，一致的程度令人驚嘆。但由於經典的說示者，分別採用觀世音菩薩與觀自在菩薩這兩種不同的譯名，可以確定在時代背景上存在著舊譯與新譯之別。觀音的崇拜信仰不限遠東諸國的佛教，甚至連一部分的越南佛教也能找到，被視為具有漢文化的影響力，可見凡是大乘佛教宗派活動的地區，也必然同時存在有觀音信仰。這種宗教運動，可以認為是持般若經典所宣說的般若皆空的理念和《法華經》第二十五品所強調的菩薩的愛與慈悲的實踐，二者統合為一的宗教性做為基礎。曾經，由本《中華佛學學報》第13 期卷下，以「Bmddha's Love andHuman Love」（佛陀之愛與人類之愛）的題目發表過，般若的理念和菩薩的慈悲之間關係的考證，故在本小論文中，我想要針對兩者的宗教性未來如何透過中國佛教徒朝向形成泛文化影響力邁進來探討。亦即，佛教空性的理念，雖然在印度是透過印度教方面梵我的實在者的否定而展開，而邁向此「無我之空」的轉換，一般認為在中國的觀音信仰中最能明白清楚地觀察到。相對於印度教的護教學者，甚至把空觀批評為虛無論而言，為何在中國直到現在，空觀的理念與實動性，確實是一直始終持續存在於宗教文化的底層呢？在本小論文中，所應嘗試追求此根據的解答。

關鍵字

鳩摩羅什；玄奘；般若與空性；《心經》；《法華經》；觀世音與觀自在

並列摘要

In addition to Hsüan-tsang's well-known translation of the Heart Sutra, there is a lesser known translation by Kumarajiva. There is a remarkably high degree of similarity in terminology, sentence structure, and all aspects of expression in these two translations. However, the name of the speaker varies in the two translations. In Kumarajiva's, it is the bodhisattva Guanshiyin 觀世音, and in Xuanzang's, it is Guanzizai 觀自在. The distinction between the ＂new＂ and ＂old＂ translations can be affirmed through these two variant Chinese translations of this name. Guanyin cults were not limited to East Asian Buddhism; they can even be found in Vietnamese Buddhism. This can be seen as the influence of Han Chinese culture. Clearly, in areas where Chinese Mahayana traditions were active, we can know that Guanyin cults would also exist. It can be thought that the religiosity-formed by the union of emptiness found in the Prajñaparamita siitras with the realization of bodhisattva's love and compassion emphasized in the twenty-fifth chapter of the Lotus Suutra-serves as the foundation [for the Guanyin cults]. My previous article, entitled ＂Buddha's Love and Human Love＂ (published in issue no. 13 of this journal), provides evidence of the relationship between the concept of prajfña and the bodhisattva's compassion. Thus, in the present article, I would like to explore how the religiosity found in these two concepts can bring about the formation of a broad cultural influence in the context of Chinese Buddhists. Namely, it is through the Buddhist concept of emptiness, which developed from the negation of a Hinduistic inherently existing Self. This transition from nonself to emptiness generally considered to be most visible in Chinese Guanyin cults. Regarding apologetic scholars of Hinduism who go so far as to criticize the teaching of emptiness as nihilistic, the question may be asked, why is it that in China the teaching and implementation of emptiness can be found at the most basic level of religious culture, uninterrupted from ancient times to the present? In this article, I attempt to seek an authoritative elucidation.

並列關鍵字

Kumarajiva ； Hsüan-tsang ； prajfña and emptiness (sunyata) ； Heart Sutra ； Lotus Sutra ； Guanshiyin and Guanzizai

參考文獻

『大般若経』or Ta-pan-jo-ching。『大般若波羅蜜多経』or (Ta-pan-jo-pa-lo-mi-to-ching, 600 fascicles)。220，5-6-7。

Google Scholar

(1948).The Pañca-vimśatisāhasrikā-prajñāpāramitā-sūtra or the Larger Prajñäpäramitä Sūtra (Ta-pin-pan-jo-ching.『大品般若経』).that consists of 25,000 Verses. (ślokas). Conze's analysis appeared in Journal of Royal Asiatic society.33-51.