再探《名僧傳抄》的編選特點及其抄記意義

Rethinking the Compilation and Selection of “Ming Seng Chuan Chao＂ and the Significance of Transcription

本文在前行研究基礎上對《名僧傳抄》嘗試進行更深細發微，主要發見於三方面：其一，透過參照三部僧傳，可以確認寶唱的《名僧傳》位處其師僧祐《出三藏記集．述列傳》和慧皎《高僧傳》之間，具有承先啟後的意義，具體表現為兩點：首先，較之〈述列傳〉，《名僧傳》大幅增補人物及其紀事，並在此基礎上首度具備明確的僧傳分類意識。其次，《名僧傳》另開闢「傳論」書寫體例，並且運用時代、地名、寺名等多元綜合資訊來標記、識別人物。其二，透過與寶唱另一部作品《比丘尼傳》的對照，發現兩部僧傳作品都大量採記僧侶「蔬食苦行」與「嚴守戒規」的行儀。如此記錄背後透顯出當時佛教景況及國事政策，特別是在梁武帝頒行〈斷酒肉文〉以達肅清教團腐敗問題的同時，寶唱在其《名僧傳》、《比丘尼傳》裡便透過特加錄取相應行持的方式來呼應王命，可謂是僧事與君權的對應書寫。其三，日僧宗性在抄錄《名僧傳》上並非漫無目的隨處抄錄，而是配合其彌勒淨土信仰有意識地、反覆地謄寫中國學僧涉及彌勒信仰的相關文字。此外，宗性的彌勒淨土信仰係建構於〈觀兜率記〉中「游觀」、「業因」、「往生」等三個要素上，而《名僧傳》的抄錄動機，即是為了用以輔證三項要素中做為往生兜率淨土的實際例證。

On the basis of previous research, this paper tries to make a deeper invention on the copy of “Ming Seng Chuan Chao(名僧傳抄)”, mainly in three aspects: First, by referring to the three biography of monks, it can be confirmed that the “Ming Seng Chuan(名僧傳)” of Bao-Chang(寶唱) is at the position of his teacher. Between the “Collected Notes on the Tripitaka(出三藏記集)” and the “The Biographies of Eminent Monks(高僧傳)”, there is a meaning of inherited a tradition and started a new trend, which is manifested in two points: First, compared with the “Collected Notes on the Tripitaka”, “Ming Seng Chuan” greatly increases the characters and their chronicles, and On this basis, for the first time, there is a clear awareness of classification on biography of monks. Secondly, “Ming Seng Chuan” also opened up the “biography commentary” writing style, and used the comprehensive information of the times, place names, temple names and other comprehensive information to mark and identify people. Secondly, by contrasting with Bao-Chang's other works “Biqiuni zhuan(比丘尼傳)”, it is found that the two works have a large number of monks about “ vegetarianism and ascetic practice “ and “strict comply with the discipline”. The record behind this record reveals the Buddhist situation and state policy at that time, especially in the case of Liang Emperor Liang Wu-di(梁武帝)'s enactment of the “Announcement of Stopping Alcohol and Flesh(斷酒肉文)” to the corruption of the monk group. At the same time, Bao-Chang in his “Ming Seng Chuan” and “Biqiuni zhuan” responding to the king's life through the way of accepting the corresponding line of conduct is a corresponding writing of anecdotes and monarchies. Thirdly, in the transcript of the “Ming Seng Chuan”, the Japanese monk Zong-Xing(宗性) is not aimlessly transcribed everywhere, but with the maitreya pure land belief consciously and repetitively writing chinese-related texts related to maitreya belief. In addition, maitreya pure land belief of Zong-Xing is constructed in the three elements of “viewing”, “cause” and “rebirth” in the “guan dou shuai ji(觀兜率記)”, and the motive for copying the “Ming Seng Chuan” is to use take the three elements of the auxiliary certificate as a practical example of the pure land of the past.