羅睺羅跋陀羅著《法華經讚偈》中梵典《法華經》的引文分析

The Analysis of Citations from the Saddharmapuṇḍarīkasūtra in Rāhulabhadra’s Saddharmapuṇḍarīkastava

本文以羅睺羅跋陀羅（Rāhulabhadra）所作《法華經讚偈》（Saddharmapuṇḍarīkastava）為研究對象，系統分析該讚偈中對梵典《法華經》的引文方式與思想取向。透過逐頌對照讚偈文本與尼泊爾系梵文《法華經》（Kern/Nanjio本）及早期漢譯資料，本文將其引文類型區分為直接引文與間接引文兩大類，並進一步指出其中包含若干不見於現行梵文通行本、卻可由竺法護譯《正法華經》等早期資料印證的古型內容，如「四流合海」等譬喻。
研究結果顯示，羅睺羅跋陀羅所依據的《法華經》版本，極可能僅包含二十品結構，尚未納入〈提婆達多品〉及末後七品，反映出公元二至三世紀梵典《法華經》仍處於增補編輯階段的流通樣態。在思想層面上，該讚偈高度聚焦於〈方便品〉、〈法師品〉、〈勸持品〉與〈壽量品〉，強調一乘思想、法師實踐與久遠實成佛身之擬人化理解，並以「化城喻」與「高原鑿水喻」作為修道論的核心譬喻。
此外，羅睺羅跋陀羅將梵典《法華經》直接視為釋迦如來之擬人化身，並主張般若思想與法華一乘思想須同時作為菩薩修行的根本所依，呈現出早期大乘佛教中兼顧空性理論與經典信仰的實踐取向。本文藉由引文分析，為重構早期梵典《法華經》的流通形態與思想史定位，提供新的文獻學證據。

This paper examines the Saddharmapuṇḍarīkastava composed by Rāhulabhadra, focusing on its quotation methods and doctrinal engagement with the Sanskrit Saddharmapuṇḍarīkasūtra. Through a systematic comparison between the verses of the Stava, the Nepalese Sanskrit tradition of the Saddharmapuṇḍarīkasūtra (Kern/Nanjio edition), and early Chinese translations, the study classifies the quotations into direct and indirect types. Particular attention is paid to several passages that are absent from the extant Sanskrit vulgate but can be corroborated by early translations, such as Zhu Fahu’s Zhengfa hua jing, indicating the survival of older textual layers.
The analysis suggests that the version of the Sanskrit Saddharmapuṇḍarīkasūtra available to Rāhulabhadra most likely consisted of only twenty chapters, excluding the Devadatta chapter and the final seven chapters. This observation supports the hypothesis that the Sanskrit Saddharmapuṇḍarīkasūtra was still undergoing editorial expansion during the second to third centuries. Doctrinally, the Stava concentrates heavily on chapters such as the Upāyakauśalya, Dharmabhāṇaka, Kṣāntipāramitā-related exhortations, and the Lifespan of the Tathāgata, highlighting the One Vehicle doctrine, the role of the preacher as a bodhisattva practitioner, and the concept of the eternally abiding Buddha.
Furthermore, Rāhulabhadra presents a distinctive interpretation by identifying the Saddharmapuṇḍarīkasūtra itself with the personifiedŚākyamuni Buddha, rather than employing the imagery of the Prabhūtaratna Buddha. He also emphasizes that prajñā(wisdom of emptiness) and the One Vehicle teaching of the Saddharmapuṇḍarīkasūtra must function together as indispensable foundations for bodhisattva practice. By analyzing the patterns of quotation and interpretation, this study contributes to a clearer understanding of the textual transmission and doctrinal development of the Sanskrit Saddharmapuṇḍarīkasūtra in early Mahāyāna Buddhism.