敦煌毗尼藏主考

Research on Dunhuang Pi-Ni-Zang-Zhu(Vinayapitaka Master)

敦煌遗书和莫高窟壁画供养人题记中,有“毗尼藏主”称号。它的出现,显示了敦煌许多佛寺的律寺特色。竺沙雅章先生早年曾指出,敦煌十七寺都是律寺。上山大峻先生讨论了古逸《四分戒本疏》的流传。土桥秀高先生综论了敦煌律典的特色。

The titles of Pi-Ni-Zang-Zhu, Du-Pi-Ni-Zang-Zhu and Pi-Ni-Jiao-Zhu appeared in Dunhuang MSS. of Miao Zheng Zan and the donors' inscriptions of the Mogao Grottoes from the middle of the qth century on. They expressed the local characteristics of Dunhuang Buddhism. Pi-Ni-Zang-Zhu must be the master who was in charge of the Pi-Ni-Zang(Vinayapitaka). The word Pi-Ni-Zang could be seen in the inscriptions of Cave 196 of the Mogao Grottoes and in the Dunhuang MS. S490 'Pi-Ni-Xin'. Pi-Ni-Zang was Vinayapitaka, one of Tripitaka.The word Zang-Zhu was mentioned in the 'Bai-Zhang-Qing-Gui' of Tang works no longer extant but the works could be seen in the 'Chan-Yuan-Qing-Gui' of the Song dynasty and the 'Chi-Xiu-Bai-Zhang-Qing-Gui' of the Yuan dynasty. The Zang-Zhu's duty was managing Sutrapitaka. In Dunhuang Temples, the three branches of Vinaaya Section: Nan Shan sect. Xi-Ta sect. and Dung-Ta sect. all followed this principle. In the Tang dynasty there was the Vinaya Master system of 'oral instruction' and 'action os the orders of Vinayapitaka', In the Dunhuang Buddhist temples, the word Zang-Zhu in monastic rules of Chan section was used as the special title of Pi-Ni-Zang-Zhu (Vinayapitaka Master) of Dunhuang. H mirrored the marked colour of Vinaya temples in Dunhuang Buddhist temples.