《龍藏．維摩詰所說經》之重修－核心人物及其他

近25年來通行之《乾隆大藏經》中所收《維摩詰所說經》與中國歷代藏經所收錄者有顯著差異。經學者研究，此經之外包裝，例如：在目錄冊、經名頁上所使用之題名，雖與鳩摩羅什譯本相同，其內文題名卻為《維摩詰所說大乘經》，其實是一部根據藏譯本內容，修改羅什譯本經文而成，融合漢、藏譯本精華的重修本。本文的目的在探討這部經過修訂之《維摩詰所說大乘經》形成之緣起、核心人物、和刊印過程。雖然目前尚未見到足以回答本文所提問題之直接證據，但是根據相關史料所載進行推論，本文提出以下論點：崇信西藏佛教之乾隆皇帝（1711-1799,治世1736-1795）及其國師章嘉呼圖克圖若必多吉(lCang skya Rol pa'i rdo rje, 1717-1786)為該重修本之主導者和負責執行者；《維摩詰所說大乘經》完成於《滿文大藏經》翻譯初期，時間不晚於乾隆39年(1774)；其形成與《滿文大藏經》之譯出有非常密切的關係。該本完成後奉旨入藏，原本編在新增補入之「默」函，後因歷史變遷與人為因素，最後被置於「方」函，取代了鳩摩羅什譯本。《維摩詰所說大乘經》的重修突顯了乾隆時期漢、藏、滿、蒙文化頻繁交流的實際情況。佛教在其間曾經扮演要角，對當時之文化與歷史發展產生重大的影響。學界對於清代藏經及《維摩詰經》於其中所扮演角色的認識相對缺乏，本文之探討可彌補此方面之空缺。

關鍵字

乾隆大藏經；維摩詰經；滿文大藏經；章嘉呼圖克圖；乾隆與佛教

並列摘要

The Weimojie suoshuo jing 維摩詰所說經 contained in the Qianlong Tripiṭaka 乾隆大藏經, which has been in general circulation for the last 25 years, bears significant differences from the versions found in the more commonly used Chinese canons. The title of this version, as recorded in the index volume of the Qianlong Tripiṭaka and on the title page of the sūtra, matches that of Kumārajīva’s translation. However, within the text itself, a different title is used: Weimojie suoshuo dasheng jing 維摩詰所說大乘經. This version has been proven to be a revision of Kumārajīva’s version, with changes based on the Tibetan version. The new revised version integrates important content from the Tibetan version into Kumārajīva’s Chinese translation. The purpose of the present study is to investigate the formation of this new version, identify its motives and the key figures, and describe its reprints in later periods. Although no direct evidence has yet been discovered, this article relies on related historical sources to make the following arguments. First, the emperor Qianlong (1711-1799, reigned 1736-1795), who was a devoted follower of Tibetan Buddhism, and his guoshi 國師 (national preceptor) lCang skya Rol pa'i rdo rje (1717-1786) were the initiator and the executants of the new version. Second, Weimojie suoshuo dasheng jing was completed no later than 1774, during the early period of the translation of the Manchu Tripiṭaka. Third, the motives for the revised version were closely related to the translation of the Manchu Tripiṭaka. Fourth, after the new version was completed, it was appended, along with some other texts, to the already finished Qianlong Tripiṭaka, and contained in the mo 默case. For various human and historical reasons, this new version was later moved to the fang 方case, and has replaced the translation of Kumārajīva. The formation of Weimojie suoshuo dasheng jing has highlighted the interaction between Chinese, Tibetan, Manchu, and Mongolian culture in the period of Qianlong. Buddhism played a significant role and to a great extent influenced the development of culture and history at that time. Our knowledge of the Tripiṭaka completed in the Qing Dynasty and of the role of the Chinese translations of Vimalakīrtinirdeśa therein is incomplete. This study is intended to balance that deficiency.