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《華林國際佛學學刊》第二卷‧第二期（2019）：193–207; https://dx.doi.org/10.6939/HIJBS.201910_2(2).0005

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唐代日本留學僧常曉的師承與參學道場——兼論空海門人與西明寺（Japanese Monk Jōgyō 常曉（?–866）in Tang-China: His Lineage and Sites of Study: With a Derivative Discussion on Kūkai’s（774-835）Disciples and on the Ximing Monastery）

湛如（ZHAN Ru）
北京大學（Peking University）

摘要（Abstract）：日僧歸國後，對曾經學習過的寺院或師長是否掛念在心？本文以此為切入點，選擇第十八次遣唐使中空海門人為對象，梳理日僧與西明寺及寺僧的關係。其中常曉雖非空海直傳弟子，但在中國又與空海同學之弟子學習。宗睿和真如更是追隨其師空海腳步，到西明寺參學。以上種種說明此次求法過程，雖然目的是天台與密宗的法門，但是空海學習和居住過的西明寺仍對日僧產生了或多或少的影響，中日兩國的佛教交往不僅是國家性質的，更是師徒之間法脈相承，後人不斷的接續前緣。

After Japanese monks returned from China to Japan, did they feel nostalgic towards the monasteries where they studied in China, and to their predecessors? Starting from this question, this article focuses on the disciples of Kūkai 空海 (774–835) who joined the 18th Japanese mission to Tang-China. Among those in the mission, Jōgyō 常曉 (?–866) has not technically studied with Kūkai, but his fellow disciples were Kūkai’s disciples. Shūei 宗叡 (808–884) and Shinryo 真如 (?–?), in particular, followed the example of their master and studied in the Ximing Monastery 西明寺. These and other facts all reveal that during this mission, even though the Japanese monks bore the ostensible goal of studying Tiantai Buddhism and esoteric teaching, they were also influenced, in one way or another, by the Ximing Monastery where their master Kūkai had once studied. From this perspective, we could see that the Sino-Japanese Buddhist exchange represents not only a relationship between two countries but also that between the master and disciples, as the disciples came to China following the example of the master.

關鍵詞（Keywords）：空海（Kūkai）、常曉（Jōgyō）、宗叡（Shūei）、 真如（Shinryo）

 

關於作者：歷史學博士，印度語言文學博士後。北京大學外國語學院教授、博士生導師，北京大學東方學研究院副院長，北京大學佛教典籍與藝術研究中心主任，北京大學南亞研究中心副主任。兼任南開大學宗教與文化研究中心主任。同時擔任全國政協委員、全國政協提案委員會委員、中國佛教協會副會長、中國佛教協會教育委員會主任。研究領域包括佛教與佛教文獻、佛教律藏、敦煌佛教等。主持國家社會科學重點項目“唐代長安與絲綢之路”及國家社會科學重大項目“印度古代梵文文藝學經典翻譯與研究”等。

 

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