| 英文摘要 |
The annotation of Buddhist texts in China began almost immediately after their translation. The end of the Eastern Han dynasty witnessed the translation of a series of Buddhist texts into Chinese by An Shigao 安世高 and Zhi Qian 支讖. Soon after, in the Three Kingdoms period, figures such as Chen Hui 陳慧 and Kang Senghui 康僧會 composed annotations of the translated texts. As the annotation of the Ānāpānasmṛti-sūtra (Anbo shouyi jing 安般守意經) by Kang Senghui had been lost, Chen Hui's annotation of the Yin chi ru jing 陰持入經 and Zhi Qian's annotation of the Aṣṭasāhasrikā prajñāramitā-sūtra (Da mingdu jing 大明度經) are probably the earliest extant annotations of Buddhist texts. This style of annotation resembles that of the Mahānidāna-sūtra (Ren benyusheng jing 人本欲生經) by Daoan 道安 and that of the Vimalakīrti-nirdeśa-sūtra (Weimojie jing 維摩詰經) by Sengzhao 僧肇 in terms of style and form. Neither of them contains the device of structural analysis (kepan 科判), which is more commonly seen in later annotated texts. Enichi Ōchō, for this reason, regards all these texts as representative works of the earliest stage of annotation for Buddhist texts in China. The question remains, however, whether in addition to the absence of structural analysis, these early texts actually contain something else. What were the attitudes of the composers of these annotations? Further, although they are included in the same period, the four above-mentioned texts did not appear at once. Between the emergence of the first work and the last, there is an interval of one hundred and fifty years. During this time, did the annotation of Buddhist texts remain unchanged? Or had it been going through a progressive development, constantly varying and ever-changing? |
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