汉藏佛教的交流与融合:汉藏罗汉名号与座次考

A Case of the Mutual Influence of the Chinese and Tibetan Buddhist Traditions:A Study of the Names and Sequence of the Arhats/Sthaviras

汉地罗汉的名号和座次多以唐代玄奘译《法住记》为依据。藏文本《庆友譬喻》与《法住记》内容几乎一样,罗汉的座次也相同,但名号、住地和眷属数目不完全相同。在《庆友譬喻》的基础上,西藏发展出众多的十六罗汉礼拜仪轨和祈请法,但最为流行的是喀且班钦和钦·南喀扎所作的十六尊者礼供法,藏地罗汉的名号和图像多源于此,但座次有各种不同的排列。汉地自宋代发展出十八罗汉,但最后两位罗汉的身份不固定,自元以降,多以降龙、伏虎为十八罗汉组合中的最后两位。藏地则以达摩多罗和和尚/布袋和尚加入十六罗汉,构成固定模式。

The names and sequence of the sixteen Arhats in the Chinese tradition are generally based on the Da A luo han Nan ti mi duo luo suo shuo fa zhu ji《大阿罗汉难提蜜多罗所说法住记》that was translated by Xuanzang of the Tang dynasty.A similar Tibetan version named'Phags pa dga'bai bshes gnyen gyi rtogs pa brjod pa(Aryanandimitravadana)bears the same sequence of the sixteen Sthavirasbut has different places of residence for them as well as different numbers of their retinues.Later,Kha che Pan chen Sakyasribhadra(1127-1225)and Mchims Nam mkha'grags(1210-1285)developed two traditions in their writings on the liturgies of their worship and themethodsin which Sakyamuni Buddha and the Sixteen Sthaviras are to be supplicated.The sixteen Sthaviras in these two traditions share the same iconographic characteristics but their sequence is different.During the Song dynasty,two more Arhats were added to the Chinese tradition.Neither the identity of these two extra Arhats nor the textual basis for them are clear.These Arhats,one taming a dragon,the other subduing a tiger,were accepted and included into a grouping of the eighteen Arhats since the Yuan dynasty.In the Tibetan tradition,Dharmatala and Hwashang were included into the group and their iconography was fixed.Unlike the Chinese Arhats who are presented in various attitudes,postures and appearances,the Tibetan Sthaviras are always depicted in their prescribed attributes and gestures,and are thus more easily identified.