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《华林国际佛学学刊》第二卷‧第二期（2019）：193–207; https://dx.doi.org/10.6939/HIJBS.201910_2(2).0005

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唐代日本留学僧常晓的师承与参学道场——兼论空海门人与西明寺（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）
北京大学（Peking University）

摘要（Abstract）：日僧归国后，对曾经学习过的寺院或师长是否挂念在心？本文以此为切入点，选择第十八次遣唐使中空海门人为对象，梳理日僧与西明寺及寺僧的关系。其中常晓虽非空海直传弟子，但在中国又与空海同学之弟子学习。宗睿和真如更是追随其师空海脚步，到西明寺参学。以上种种说明此次求法过程，虽然目的是天台与密宗的法门，但是空海学习和居住过的西明寺仍对日僧产生了或多或少的影响，中日两国的佛教交往不仅是国家性质的，更是师徒之间法脉相承，后人不断的接续前缘。

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.

关键词（Keywords）：空海（Kūkai）、常晓（Jōgyō）、宗睿（Shūei）、 真如（Shinryo）

 

关于作者：历史学博士，印度语言文学博士后。北京大学外国语学院教授、博士生导师，北京大学东方学研究院副院长，北京大学佛教典籍与艺术研究中心主任，北京大学南亚研究中心副主任。兼任南开大学宗教与文化研究中心主任。同时担任全国政协委员、全国政协提案委员会委员、中国佛教协会副会长、中国佛教协会教育委员会主任。研究领域包括佛教与佛教文献、佛教律藏、敦煌佛教等。主持国家社会科学重点项目“唐代长安与丝绸之路”及国家社会科学重大项目“印度古代梵文文艺学经典翻译与研究”等。

 

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