二一、吐蕃國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152208" key="1152208"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二一、吐蕃國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152209" key="1152209"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00068','1191319',this);" style="cursor:pointer;"> <span class="song">P68</span></i><p class="font20" id="ZSK00357-001-BT0000023">二一﹑吐蕃國</p><p> <span>已東<span class="zhuanming">吐蕃國</span>。純住冰山雪山川谷之間。以氈帳而居。無有城墎屋舍。處所與<span class="zhuanming">突厥</span>相似。隨逐水草。其王雖在一處。亦無城。但依氈帳以爲居業。土地出羊馬猫牛󵵘褐之類。衣著毛褐皮裘。女人亦爾。</span> </p><p> <span>土地極寒。不同餘國。家常食麨。少有餅飰。國王百姓等。惣不識仏法。無有寺舍。國人悉皆穿地作坑而卧。無有床席。人民極黑。白者全希。言音與諸國不同。多愛喫虱。爲著毛褐。甚饒蟣虱。捉得便抛口裏。終不棄也。</span> </p><p> <span class="font12 zhu">“墎”卽“郭”字。“󵵘”乃“毯”之訛。“坑”，原稿作“抗”，訛，今改。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>此處所記與兩《唐書》略有差異，無城郭，可能只是當<i class="pageTag" onclick="viewPic('ZSK00357-001-L00069','1191319',this);" style="cursor:pointer;"> <span class="song">P69</span></i>時<span class="zhuanming">吐蕃</span>西部情况。</span> </p><p> <span class="font12 zhu">《舊唐書·吐蕃傳》：“其人或逐畜牧，不常厥居，然頗有城郭。其國都號<span class="zhuanming">邏些城</span>，屋皆平頭，高者數千尺，貴人處於大氊帳，名爲拂廬，寢處汙穢，絶不櫛沐。”《新唐書·吐蕃傳》也稱：“其贊普居<span class="zhuanming">跋布川</span>，或<span class="zhuanming">邏些川</span>，有城郭廬舍不肯處，聯毳帳以居，號大拂廬，容數百人……屋皆平，高者數丈。”</span> </p><p> <span class="font12 zhu">猫牛，乃牦牛之訛。</span> </p><p> <span class="font12 zhu">《舊唐書·吐蕃傳》：“其地氣候大寒，不生秔稻，有青䴹麥﹑䝁豆﹑小麥﹑喬麥，畜多犛牛﹑猪﹑犬﹑羊﹑馬。”麨，即青稞炒成的𥻀粑。<span class="zhuanming">吐蕃</span>語言即古<span class="zhuanming">藏</span>語，屬<span class="zhuanming">漢</span><span class="zhuanming">藏</span>語系，與<span class="zhuanming">印度</span>亞利安語系或達羅維荼語系都完全不同。</span> </p></div></div></div>
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一九、迦葉彌羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152212" key="1152212"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一九、迦葉彌羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152213" key="1152213"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00060','1191317',this);" style="cursor:pointer;"> <span class="song">P60</span></i><p class="font20" id="ZSK00357-001-BT0000021">一九﹑迦葉彌羅國</p><p> <span>又從此北行十五日。入山至<span class="zhuanming">迦羅國</span>。此<span class="zhuanming">迦彌羅</span>。亦是<span class="zhuanming">北天</span>數。此國稍大。王有三百頭象。住在山中。道路險惡。不被外國所侵。人民極衆。貧多富少。王及首領諸富有者。衣著與<span class="zhuanming">中天</span>不殊。自外百姓。悉被毛毯。覆其形醜。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦羅</span>，<span class="zhuanming">迦彌羅</span>，證諸下文均爲<span class="zhuanming">迦葉彌羅</span>之脱落。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">此國<span class="zhuanming">玄奘</span>作<span class="zhuanming">迦濕彌羅</span>（Kaśmira），《南海寄歸傳》作<span class="zhuanming">羯濕彌羅</span>，《新唐書·西域傳》及《册府元龜》作<span class="zhuanming">箇失密</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦濕彌羅國</span>在<span class="zhuanming">佛教</span>史上有十分重要的地位。有名的<span class="zhuanming">佛教</span>史上的第四次結集，就是在<span class="zhuanming">貴霜王</span>朝<span class="zhuanming">迦膩色迦王</span>（Kaniska）的庇護與<span class="zhuanming">脇尊者</span>（Parśva）的倡導下，在<span class="zhuanming">迦濕彌羅國</span><span class="zhuanming">耳環林精</span>舍舉行的。<span class="zhuanming">脇尊者</span>是著名的<span class="zhuanming">佛教</span>大哲學家﹑大詩人<span class="zhuanming">馬鳴</span>（Aśva-ghoṣa）的師尊，<span class="zhuanming">迦膩色迦</span>王也是<span class="zhuanming">馬鳴</span>的保護者。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦濕彌羅國</span>地勢的險峻。<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">慧超</span>和<span class="zhuanming">悟空</span>均有所記載。如《西域記》：“<span class="zhuanming">迦濕彌羅國</span>，周七千里，四境負山，山極峭峻，雖有門徑，而復隘狹，自古鄰敵，無能攻伐。”《悟空行紀》上也説：“其國四周，山爲外郭，總開三路，以設關防，東接<span class="zhuanming">吐蕃</span>，北通<span class="zhuanming">勃律</span>，西門一路，通<span class="zhuanming">乾陀羅</span>，復有一途，常時禁斷，天軍行幸，方得暫開。”這些易守難攻的地理環境，的確是該國保持安定，繁榮<i class="pageTag" onclick="viewPic('ZSK00357-001-L00061','1191317',this);" style="cursor:pointer;"> <span class="song">P61</span></i>學術的優越條件。</span> </p><p> <span>土地出銅鐵㲲布毛毯牛羊。有象少馬粳米蒲桃之類。土地極寒。不同已前諸國。秋霜冬雪。夏足霜雨，百卉亘青。葉彫。冬草悉枯。</span> </p><p> <span class="font12 zhu">“夏足霜雨”中“霜”字疑爲“霖”之訛。</span> </p><p> <span class="font12 zhu">“百卉亘青葉彫”，此句“葉彫”二字上疑脱文，可能爲“經秋“二字。</span> </p><p> <span>川谷狹小。南北五日程。東西一日行。土地即盡。餘並蔭山。屋並板木覆。亦不用草瓦。王及首領百姓等。甚敬三寶。國内有一龍池。彼龍王每日供養千一羅漢僧。雖無人見彼聖僧食。亦過齋已。即見餅飯從水下紛紛亂上。以此得知。迄今供養不絶。</span> </p><p> <span class="font12 zhu">“龍王每日供養千一羅漢僧”句中，“千一”應作“不一”，而且應在羅漢僧之下。這裏所提到的羅漢僧指<span class="zhuanming">阿難</span>（Ananda）的弟子，<span class="zhuanming">末田底迦羅漢</span>（Madhyānika Arhat）。《西域記》卷四<span class="zhuanming">迦濕彌羅國</span>條對此有所記載，兹不具引。又原稿上“不”字形似“千”字，<span class="zhuanming">德</span>譯本遂改爲“一千羅漢僧”，這十分不妥。因爲<span class="zhuanming">佛教</span>傳説中只有五百阿羅漢，而無一千阿羅漢之説。</span> </p><p> <span>王及大首領出外乘象。小官乘馬。百姓並皆途步。國<i class="pageTag" onclick="viewPic('ZSK00357-001-L00062','1191317',this);" style="cursor:pointer;"> <span class="song">P62</span></i>内足寺足僧。大小乘俱行。</span> </p><p> <span class="font12 zhu">“百姓並皆途步”中，“途”當爲“徒”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">佛教</span>在<span class="zhuanming">迦濕彌羅</span>流傳相當長久，迄至十三世紀中葉<span class="zhuanming">劉郁</span>所撰《西使記》一書中還提到該國<span class="zhuanming">佛教</span>流行的情况：“有佛國名<span class="zhuanming">迄石密西</span>，在<span class="zhuanming">印度</span>西北。蓋傳<span class="zhuanming">釋迦</span>氏衣鉢者。其人儀狀甚古，如世所謂<span class="zhuanming">達磨</span>像。不茹葷酒，日啖粳一合，所談皆佛法。禪定至暮方語。”——《西使記》所載均係當時<span class="zhuanming">旭烈兀</span>降西域三十餘國後的情况。</span> </p><p> <span><span class="zhuanming">五天</span>國法。上至國王至國王王妃王子。下至首領及妻。隨其力能各自造寺也。還别作。不共修營。彼云。各自功德。何須共造。此既如然。餘王子等亦爾。</span> </p><p> <span class="font12 zhu">“上至國王至國王”句末“至國王”三字是衍字。</span> </p><p> <span>凡造寺供養。即施村㽵百姓供養三寶。無有空造寺不施百姓者。爲外國法。王及妃姤。各别村㽵百姓。王子首領。各有百姓。布施自由，不王也。</span> </p><p> <span class="font12 zhu">“㽵”即“莊”字。</span> </p><p> <span class="font12 zhu">“王及妃姤”中“姤”乃“后”的别字。</span> </p><p> <span class="font12 zhu">末句“不王也”，當作“不問王也”。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">“外國法”，此指<span class="zhuanming">天竺</span>國法，<span class="zhuanming">慧超</span>對自身而言，故稱外國。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00063','1191317',this);" style="cursor:pointer;"> <span class="song">P63</span></i><p> <span>造寺亦然。須造即造。亦不問王。王亦不敢遮。怕招罪也。若富有百姓。雖無村㽵布施。亦勵力造寺。以自經紀。得物供養三寶。爲<span class="zhuanming">五天</span>不賣人。無有奴婢。要須布施百姓村薗也。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>作爲一個佛教徒，或許由於宗教虔誠，有意無意之間地美化<span class="zhuanming">印度</span>；或許由於他作爲一個巡禮者﹑遊方僧，來去匆匆，對<span class="zhuanming">印度</span>社會，尤其是對世俗社會暸解不深，記載不免有失實之處。前面他對<span class="zhuanming">印度</span>的法律是一例，這裏對<span class="zhuanming">印度</span>社會中的奴隸問題又是一例。</span> </p><p> <span class="font12 zhu">古代<span class="zhuanming">印度</span>既有奴（dāsa），又有婢（dāsi），也有販賣人口的事。對此，<span class="zhuanming">佛教</span>和<span class="zhuanming">婆羅門教</span>的典籍都有記載。佛典如《本生經》就多次提到奴隸，也提到强盗綁票搶人，如果勒索不遂就把搶到的人賣爲奴隸。巴利文的律藏中曾提到有三種奴隸：即anto-jalako（奴隸所生的），dhakkito（用錢買來的），kara-mara-nito（外國帶來的）。《長部經典》（Digha-nikaya）還增添了第四種Saman dasavayam（志願爲奴的）。佛典還有禁止接受奴隸爲僧的規定。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">婆羅門教</span>的典籍，如《摩奴法論》第八卷415條上提到有七種奴隸，《利論》（Arthaśastra）書中所提到的奴隸共有十四種，《那羅陀法典》（Naroda-Smṛti）上提到十五種，上述三種古籍中都提到有一種是Kritah即買來的奴隸。《利論》中還有對販賣人口的規定與限制。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">印度</span>古代的奴隸問題，有不少的論文與專書可資參<i class="pageTag" onclick="viewPic('ZSK00357-001-L00064','1191317',this);" style="cursor:pointer;"> <span class="song">P64</span></i>考，<span class="zhuanming">錢納</span>的《印度古代的奴隸》（Channa：Slavery in Ancient India）一書是常見而又頗有價值的一種。</span> </p></div></div></div>
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二○、大勃律國，楊同國，娑播慈國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152216" key="1152216"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二○、大勃律國，楊同國，娑播慈國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152217" key="1152217"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00064','1191318',this);" style="cursor:pointer;"> <span class="song">P64</span></i><p class="font20" id="ZSK00357-001-BT0000022">二○﹑大勃律國，楊同國，娑播慈國</p><p> <span>又<span class="zhuanming">迦葉彌羅國</span>東北。隔山十五日程。即是<span class="zhuanming">大</span><span class="zhuanming">㔜</span><span class="zhuanming">律國</span>。<span class="zhuanming">楊同國</span>。<span class="zhuanming">娑播慈國</span>。</span> </p><p> <span>此三國並屬<span class="zhuanming">吐蕃</span>所管。衣著言音人風並别。著皮裘㲲衫靴袴等也。地狹小。山川極險。亦有寺有僧。敬信三寶。若是已東<span class="zhuanming">吐蕃</span>。總無寺舍。不識仏法。當土是胡。所以信也。</span> </p><p> <span class="font12 zhu">“㔜律”是勃律之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">大勃律</span>（Bolor），即現今的<span class="zhuanming">巴爾提斯坦</span>（Baltistan）。五世紀初<span class="zhuanming">宋雲</span><span class="zhuanming">惠生</span>西行時曾經過此地，<span class="zhuanming">法顯</span>也曾經過，《佛國記》中雖未明確記載，但從其行程可以推知：“度<span class="zhuanming">（葱）嶺</span>已，到<span class="zhuanming">北天竺</span>，始入其境，有一小國名<span class="zhuanming">陀歷</span>（Darel）亦有僧衆，皆小乘學……於此順嶺西南行十五日，其道艱阻，崖岸險絶，其山唯石……下有水，名<span class="zhuanming">新頭河</span>，……度河便到<span class="zhuanming">烏萇國</span>。”《宋雲行紀》：“……漸出<span class="zhuanming">葱嶺</span>，土田嶢崅，民多貧困，峻路危道，人馬僅通。一直一道，從<span class="zhuanming">鉢盧勒國</span>向<span class="zhuanming">烏場國</span>。鐵鎖爲橋，懸虚爲度，下不見底，旁無挽捉，倏忽之間，投軀萬仞，是以行者，望風謝路，十二月初，入<span class="zhuanming">烏場國</span>。”上文中的<span class="zhuanming">鉢盧勒</span>即<span class="zhuanming">勃律</span>。《魏書》作<i class="pageTag" onclick="viewPic('ZSK00357-001-L00065','1191318',this);" style="cursor:pointer;"> <span class="song">P65</span></i><span class="zhuanming">波路</span>，《高僧傳·智猛傳》作<span class="zhuanming">波崙（淪）</span>。<span class="zhuanming">玄奘</span>作<span class="zhuanming">鉢露羅</span>。《大唐西域記》卷三：“<span class="zhuanming">鉢露羅</span>國，周四千餘里，在大雪山間，東西長，南北狹，多麥﹑豆，出金銀，資金之利，國用富饒，時惟寒烈，人性獷暴，薄於仁義，無聞禮節，行多粗弊，衣服毛褐，文字大同<span class="zhuanming">印度</span>，言語異於諸國，伽藍數百所，僧徒數仟人，學無專習，戒行多濫。”<span class="zhuanming">慧超</span>之後，<span class="zhuanming">宋</span>代僧人<span class="zhuanming">繼業</span>也經過此地，他的《行程》中作<span class="zhuanming">布路州國</span>。</span> </p><p> <span class="font12 zhu">正史上對此國也有記載，《新唐書》卷二二一下《大勃律傳》：“<span class="zhuanming">大勃律</span>或曰<span class="zhuanming">布露</span>，直<span class="zhuanming">吐蕃</span>西，與<span class="zhuanming">小勃律</span>接，西鄰北<span class="zhuanming">天竺</span><span class="zhuanming">烏場國</span>。地宜鬱金，役屬<span class="zhuanming">吐蕃</span>。<span class="zhuanming">萬歲通天</span>（696—697）逮<span class="zhuanming">開元</span>（713—74）時，三遣使者朝。故册其君<span class="zhuanming">蘇弗舍利支離泥</span>爲王。死，又册<span class="zhuanming">蘇麟陀逸</span>（Surendrāditya）之子，凡再遣大首領貢方物。”《册府元龜》卷796中還載有<span class="zhuanming">開元</span>五年（717），册封前者爲<span class="zhuanming">勃律</span>國王文。<span class="zhuanming">唐</span>朝之所以册封<span class="zhuanming">葱嶺</span>以南的<span class="zhuanming">迦濕彌羅</span>以及<span class="zhuanming">勃律</span>等國，不僅是爲了保持<span class="zhuanming">中</span><span class="zhuanming">印</span>通道的暢通，爲了要西距<span class="zhuanming">大食</span>，南禦<span class="zhuanming">吐蕃</span>也不能不加强與這些國家的聯繫。<span class="zhuanming">唐</span>王朝和絲綢之路南道各國，從<span class="zhuanming">安西</span>四鎮入<span class="zhuanming">葱嶺</span>後必需經過<span class="zhuanming">勃律</span>等國才能進入<span class="zhuanming">印度</span>。<span class="zhuanming">吐蕃</span>要進入<span class="zhuanming">安西</span>四鎮，也得經過這條天然通道。所以<span class="zhuanming">吐蕃</span>一直力圖役屬<span class="zhuanming">勃律</span>，而<span class="zhuanming">唐</span>朝也多次幫助<span class="zhuanming">勃律</span>抵禦<span class="zhuanming">吐蕃</span>，如722年助<span class="zhuanming">小勃律</span>破<span class="zhuanming">吐蕃</span>，737年<span class="zhuanming">吐蕃</span>西繫<span class="zhuanming">勃律</span>，<span class="zhuanming">勃律</span>告急，<span class="zhuanming">唐</span>王朝就發兵破<span class="zhuanming">吐蕃</span>於<span class="zhuanming">青海</span>。再後，<span class="zhuanming">天寶</span>八載（749），<span class="zhuanming">吐火羅國</span>葉護所上的表中對此説得十分清楚：“若得開大<span class="zhuanming">勃律</span>以東，直至<span class="zhuanming">于闐</span>﹑<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">沙</span>﹑<span class="zhuanming">涼</span>﹑<span class="zhuanming">爪</span>﹑<span class="zhuanming">肅</span>，已來，<span class="zhuanming">吐蕃</span>便不敢停住。”<span class="zhuanming">唐</span><span class="zhuanming">蕃</span>之間對<span class="zhuanming">勃律</span>的争奪詳下段<span class="zhuanming">小勃律</span>注。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00066','1191318',this);" style="cursor:pointer;"> <span class="song">P66</span></i><p> <span class="font12 zhu"><span class="zhuanming">楊同</span>，兩《唐書》作<span class="zhuanming">羊同</span>，即<span class="zhuanming">藏</span>語中的<span class="zhuanming">象雄</span>。<span class="zhuanming">羊同</span>又有大小之分。《通典·邊防典》：“<span class="zhuanming">大羊同</span>東接<span class="zhuanming">吐蕃</span>，西接<span class="zhuanming">小羊同</span>，北直<span class="zhuanming">于闐</span>。”《唐會要》卷九九<span class="zhuanming">大羊同</span>國條：“<span class="zhuanming">大羊同</span>，東接<span class="zhuanming">吐蕃</span>，西接<span class="zhuanming">小羊同</span>，北直<span class="zhuanming">于闐</span>，東西千里，勝兵八九萬，辮髮氊裘畜牧爲業……其王姓<span class="zhuanming">姜</span>焉。有四大臣分掌國事。<span class="zhuanming">貞觀</span>五年十二月，朝貢使至，十五年，聞<span class="zhuanming">中國</span>威儀之盛，乃遣使朝貢，<span class="zhuanming">太宗</span>嘉其遠來，以禮答慰焉。至<span class="zhuanming">貞觀</span>末，爲<span class="zhuanming">吐蕃</span>所滅，與其部衆，散之隟也。”可知早在<span class="zhuanming">貞觀</span>五年（631），即<span class="zhuanming">吐蕃</span>尚未通使於<span class="zhuanming">唐</span>之前，<span class="zhuanming">羊同</span>就已和<span class="zhuanming">唐</span>朝交往。<span class="zhuanming">羊同</span>在<span class="zhuanming">日喀則</span>以西，直至<span class="zhuanming">阿里</span>的廣大區域内，人口也相當衆多。它在<span class="zhuanming">吐蕃</span>的十二小邦中名列第一。<span class="zhuanming">苯教</span>古代傳説中把<span class="zhuanming">吐谷渾</span>﹑<span class="zhuanming">黨項</span>﹑<span class="zhuanming">蘇毗</span>﹑<span class="zhuanming">羊同</span>列爲内四族，<span class="zhuanming">孟族</span>﹑<span class="zhuanming">突厥</span>﹑<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">漢族</span>列爲外四族。這説明<span class="zhuanming">吐蕃</span>興起之先<span class="zhuanming">羊同</span>在古代<span class="zhuanming">西藏</span>的重要性。<span class="zhuanming">羊同</span>不僅人口衆多，<span class="zhuanming">藏</span>文有所謂“一切<span class="zhuanming">象雄</span>部落”之稱，又處於<span class="zhuanming">西藏</span>西部的高峻地帶，與<span class="zhuanming">後藏</span>僅有<span class="zhuanming">瑪法木</span>湖一水之隔，對<span class="zhuanming">吐蕃</span>有居高臨下之勢。<span class="zhuanming">吐蕃</span>興起向外擴張時，爲了除去後顧之憂，首先就征服<span class="zhuanming">羊同</span>。六世紀末<span class="zhuanming">羊同</span>和<span class="zhuanming">蘇毗</span>已和<span class="zhuanming">吐蕃</span>聯盟，成爲其外戚。<span class="zhuanming">郎日論贊</span>被弑後，他們叛變，後來在644年前後爲繼位的<span class="zhuanming">松贊干布</span>所征服。《敦煌吐蕃歷史文書》編年部分曾記載：“此後三年（641—43）<span class="zhuanming">墀松贊普</span>之世，殺<span class="zhuanming">李聶秀</span>，將一切<span class="zhuanming">象雄</span>（<span class="zhuanming">羊同</span>）部落均收下治下，列編氓。”《舊唐書·吐蕃傳》也稱：“其鄰國<span class="zhuanming">羊同</span>及諸<span class="zhuanming">𦍑</span>並賓服之”。<span class="zhuanming">松贊干布</span>征服<span class="zhuanming">羊同</span>後曾調動其兵力共同進攻<span class="zhuanming">吐谷渾</span>。<span class="zhuanming">松贊</span>死後<span class="zhuanming">羊同</span>雖曾多次反抗，但仍然爲<span class="zhuanming">吐蕃</span>所征服。但至今<span class="zhuanming">藏</span>族中仍有人的姓名之前冠以“<span class="zhuanming">象雄</span>”二字，表明其祖籍爲<span class="zhuanming">象雄</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00067','1191318',this);" style="cursor:pointer;"> <span class="song">P67</span></i><p> <span class="font12 zhu"><span class="zhuanming">娑播慈</span>，《一切經音義》作<span class="zhuanming">婆簸慈</span>，有人認爲是<span class="zhuanming">藏</span>文hbras-spung的對音，即<span class="zhuanming">尼波羅</span>國。這一比定在對音上雖然還説得過去，但還有待進一步的研究。<span class="zhuanming">尼波羅</span>國是<span class="zhuanming">唐</span>人相當熟知的國家。早在七世紀中葉，<span class="zhuanming">玄照</span>法師歸國時就曾取道<span class="zhuanming">尼波羅</span>國。<span class="zhuanming">道宣</span>的《釋迦方誌·遺跡編》上也有從<span class="zhuanming">大唐</span>經<span class="zhuanming">吐蕃</span>，<span class="zhuanming">尼波羅</span>至<span class="zhuanming">北印度</span>道路的記載。使者<span class="zhuanming">王玄策</span>在<span class="zhuanming">中印度</span>受到攻擊後，隻身去<span class="zhuanming">吐蕃</span>，調動過<span class="zhuanming">尼波羅</span>國七千騎助戰，更是<span class="zhuanming">唐</span>初的一件大事。這些人和事<span class="zhuanming">慧超</span>不會一無所知，不用熟知的<span class="zhuanming">尼波羅</span>國名，却用藏文稱呼此國，頗令人難解。當然<span class="zhuanming">唐</span>時<span class="zhuanming">尼波羅</span>是爲<span class="zhuanming">吐蕃</span>所役屬的。上引《敦煌歴史文書》一開始就提到：“殺死<span class="zhuanming">泥波羅</span>之<span class="zhuanming">宇那孤地立</span><span class="zhuanming">那日巴巴</span>爲王。”並曾多次提到“贊普駐於<span class="zhuanming">尼波羅</span>”，均足以説明當時<span class="zhuanming">吐蕃</span>在該國力量之大，但僅此“三國並屬<span class="zhuanming">吐蕃</span>所管”一句來論證，似嫌薄弱。</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">吐蕃</span>總無寺舍，不識佛法”。<span class="zhuanming">慧超</span>所記是當時<span class="zhuanming">吐蕃</span>的實際情况。<span class="zhuanming">藤田</span>舊注説<span class="zhuanming">慧超</span>“此傳誤矣”。這一説法不妥。</span> </p><p> <span class="font12 zhu">雖然早在七世紀上半葉，<span class="zhuanming">松贊干布</span>時，<span class="zhuanming">佛教</span>就已隨<span class="zhuanming">文成公主</span>和<span class="zhuanming">尼波羅</span>國的<span class="zhuanming">赤尊公主</span>而傳入<span class="zhuanming">西藏</span>，但信仰者只是公主隨從人員及少數人士，當時<span class="zhuanming">苯教</span>勢力根深蒂固，一般<span class="zhuanming">藏族</span>人民並不信仰<span class="zhuanming">佛教</span>。遲至八世紀中葉，<span class="zhuanming">藏</span>文的《興佛證盟碑》上還説：“父王贊普<span class="zhuanming">棄隸縮贊</span>之時（704—755），於<span class="zhuanming">扎瑪</span>的<span class="zhuanming">噶舉</span>建寺。父王去世，少數大臣魔迷心窍，祖先對<span class="zhuanming">佛教</span>的敬信，既已寖息，又宣佈佛法不善，内外臣民不許信奉。”<span class="zhuanming">佛教</span>在<span class="zhuanming">西藏</span>普遍傳播是在<span class="zhuanming">慧超</span>之後的<span class="zhuanming">赤松德贊</span>（755—797）在位時期事，即使他，在位初期也禁止<span class="zhuanming">佛教</span>在民間流傳，但不久他轉而大力扶持<span class="zhuanming">佛教</span>，建<i class="pageTag" onclick="viewPic('ZSK00357-001-L00068','1191318',this);" style="cursor:pointer;"> <span class="song">P68</span></i>立<span class="zhuanming">桑耶寺</span>，並允許貴族和聰明庶人子弟七人出家，即所謂“七覺士”（Sad-mini-bdung），纔是<span class="zhuanming">西藏</span>人出家之始。</span> </p><p> <span class="font12 zhu">記載<span class="zhuanming">吐蕃</span>無佛法的不僅<span class="zhuanming">慧超</span>一人。如<span class="zhuanming">義净</span>（635—713）在其《南海寄歸傳》卷二衣食所須條，也稱“唯<span class="zhuanming">波刺斯</span>及<span class="zhuanming">裸國</span>﹑<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">突厥</span>元無佛法”。又《册府元龜》卷九八一外臣部：盟誓：“<span class="zhuanming">肅宗</span>（757—761）元年建寅月，<span class="zhuanming">吐蕃</span>使者來朝請和……使者曰‘<span class="zhuanming">蕃</span>法盟誓，取三牲血歃之。’無向佛寺之事。”均可以爲證。</span> </p></div></div></div>
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一七．吒社國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152220" key="1152220"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一七．吒社國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152221" key="1152221"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00055','1191315',this);" style="cursor:pointer;"> <span class="song">P55</span></i><p class="font20" id="ZSK00357-001-BT0000019">一七．吒社國</p><p> <span>又從此<span class="zhuanming">闍蘭達羅</span>國西行。經一月。至一<span class="zhuanming">社吒</span><span class="zhuanming">國</span>。言音稍别。大分相似。衣著人風。土地所出。節氣寒暖。與<span class="zhuanming">北天</span>相似。亦足寺足僧。大小乘俱行。王及首領百姓等。大敬信三寳。</span> </p><p> <span class="font12 zhu">“社吒”二字係倒置，應作“<span class="zhuanming">吒社</span>”。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">吒社國</span>即《西域記》中的<span class="zhuanming">磔迦國</span>，此國“周餘萬里，東據<span class="zhuanming">毘播奢河</span>，西鄰<span class="zhuanming">印度河</span>，國大都城周二十餘里……大城西南十四五里，至<span class="zhuanming">奢羯羅</span>（Sákala）故城，垣堵雖壞，基址尚固，周二十餘里，其中更築小城，周六七里……此國之故都也”。又據《慈恩傳》：“從此（<span class="zhuanming">遏邏闍補羅國</span>）東南下山渡水七百餘里，至<span class="zhuanming">磔迦</span>國……自出<span class="zhuanming">遏邏闍補羅</span>，經二日，渡<span class="zhuanming">旃達羅婆伽河</span>（Candrab-hojà即今Chenab河），到<span class="zhuanming">闍耶補羅城</span>……後日進到<span class="zhuanming">奢羯羅城</span>。”可知<span class="zhuanming">磔伽國</span>在<span class="zhuanming">奇納布河</span>與<span class="zhuanming">拉維河</span>（Ravi-Aravati）之間，即現<i class="pageTag" onclick="viewPic('ZSK00357-001-L00056','1191315',this);" style="cursor:pointer;"> <span class="song">P56</span></i>今<span class="zhuanming">巴基斯坦</span>的<span class="zhuanming">旁遮普</span>省地方，北起<span class="zhuanming">喜馬拉雅山</span>麓，南至<span class="zhuanming">木爾坦</span>以下五河合流處的廣大地區。<span class="zhuanming">康寧漢</span>曾比定<span class="zhuanming">磔迦</span>國的新都城爲距<span class="zhuanming">遏邏闍補羅國</span>（Rajapura即Rajaori）東南一百一十二英里的<span class="zhuanming">阿薩盧爾</span>（Asarur）（上引Cunningham書130—34頁）。這顯然與《西域記》及《慈恩傳》記載不合，但還原<span class="zhuanming">磔迦</span>爲Tehe-ka-Ṭakka-Ṭaki則是合理的。Ṭ<span class="song">aki</span><span class="zhuanming">阿拉伯</span>人稱爲Ṭakin，又稱Tafan，或Kakshar均指<span class="zhuanming">旁遮普</span>。</span> </p></div></div></div>
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一八、新頭故羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152224" key="1152224"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一八、新頭故羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152225" key="1152225"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00056','1191316',this);" style="cursor:pointer;"> <span class="song">P56</span></i><p class="font20" id="ZSK00357-001-BT0000020">一八﹑新頭故羅國</p><p> <span>又從此<span class="zhuanming">吒</span><span class="zhuanming">國</span>西行一月。至<span class="zhuanming">新頭故羅國</span>。衣著風俗。節氣寒暖。與<span class="zhuanming">北天</span>相似。言音稍别。此國極足駱駞。國人取乳酪喫也。王及百姓等大敬三寳。足寺足僧。即造順正理論。<span class="zhuanming">衆賢</span>論師。是此國人也。此國大小乘俱行。見今<span class="zhuanming">大𥦽</span>侵半國損也。即從此國乃至<span class="zhuanming">五天</span>。不多飲酒。遍歷<span class="zhuanming">五天</span>。不見有醉人相打之者。縱有飲者。得色得力而已。不見有歌儛作劇飲宴之者。</span> </p><p> <span class="font12 zhu">“吒”下脱一“社”字。“得色得力”中“色”乃“氣”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">新頭故羅國</span>，<span class="zhuanming">福克司</span>（Water Fuchs）還原爲Sindh-Gujja-ra，並説“或許即<span class="zhuanming">拉吉普坦那</span>（Rajaputana），<span class="zhuanming">玄奘</span>稱之爲<span class="zhuanming">瞿折羅</span>國的地方，<span class="zhuanming">古羅</span>即其俗稱。”（見W．Fuchs：Huei-Chao’s Pil-gerreise，p．440，注一。）這一意見是中肯的。《西域記》卷十一<i class="pageTag" onclick="viewPic('ZSK00357-001-L00057','1191316',this);" style="cursor:pointer;"> <span class="song">P57</span></i>稱：“<span class="zhuanming">瞿折羅國</span>，周五千餘里……土宜風俗，同<span class="zhuanming">蘇剌侘國</span>。”<span class="zhuanming">蘇剌侘國</span>是“土地鹹鹵，花果稀少，寒暑雖均，風飄不静”。説明是多沙漠地帶。這正與<span class="zhuanming">慧超</span>所記“此國極足駱駞”。情况相符。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">瞿折羅國</span>是<span class="zhuanming">古吉拉</span>人所建立的國家。關於<span class="zhuanming">古吉拉</span>人的來源至今還是<span class="zhuanming">印度</span>史上争論激烈的問題。該族人究竟是土著還是外來民族迄今尚無定論。公元六世紀下半葉，<span class="zhuanming">古吉拉</span>人以異軍突起的姿態出現於<span class="zhuanming">印度</span>歷史舞台之上，趁<span class="zhuanming">笈多王朝</span>衰弱之際而獨立。其國土以<span class="zhuanming">拉吉普坦那</span>爲中心，定都於<span class="zhuanming">曼達維亞普羅</span>（Mandavyapur）。這一地區因此而被稱爲<span class="zhuanming">古吉拉特那</span>（Gujaratra），即現代Gujarat一字的來源。該國的創立者爲<span class="zhuanming">訶里旃陀羅</span>（Haricandra）。後由其子<span class="zhuanming">那羅跋吒</span>（Narabhata）其孫<span class="zhuanming">那伽跋吒</span>（Nagabhata）繼位。<span class="zhuanming">玄奘</span>巡禮<span class="zhuanming">瞿折羅國</span>時，正當後者的兒子<span class="zhuanming">達塔</span>（Táta）即位之初。<span class="zhuanming">玄奘</span>之後，<span class="zhuanming">古吉拉</span>人繼續向南擴張，直至<span class="zhuanming">卡提瓦爾</span>（Kathiawar）半島。<span class="zhuanming">瞿折羅國</span>先後共歷九代十王，統治約二百年之久。</span> </p><p> <span class="font12 zhu">“見今<span class="zhuanming">大𥦽</span>侵”，指<span class="zhuanming">穆罕默德·伊本·卡西姆</span>征服<span class="zhuanming">信德</span>之後的事。當時<span class="zhuanming">阿拉伯</span>人雖無大規模的軍事行動，但他們所任命的<span class="zhuanming">信德</span>總督<span class="zhuanming">賈奈德</span>（Janaid）仍然襲擊<span class="zhuanming">西印度</span>各地，先後攻佔了Malibah（即Malava，<span class="zhuanming">摩臘婆</span>），Ujain（即Ujjayini，<span class="zhuanming">鄔闍衍那</span>），Barwas（Barukacca，<span class="zhuanming">跋禄羯呫婆</span>，即今<span class="zhuanming">巴洛奇</span>）以及<span class="zhuanming">蘇剌侘</span>，<span class="zhuanming">伐臘毘</span>等地。<span class="zhuanming">阿剌伯</span>人這幾次遠征是在公元724—738年間，即正當<span class="zhuanming">慧超</span>巡禮<span class="zhuanming">西印度</span>這段時間。<span class="zhuanming">吒社國</span>西部被侵佔，<span class="zhuanming">阿剌伯</span>進軍往往要經過該國，所以他説“半國損也”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00058','1191316',this);" style="cursor:pointer;"> <span class="song">P58</span></i><p> <span class="font12 zhu">“造《順正理論》”之<span class="zhuanming">衆賢</span>（Sanghabhadra）論師，<span class="zhuanming">衆賢</span>又譯<span class="zhuanming">僧伽跋陀羅</span>。據<span class="zhuanming">玄奘</span>記載却是<span class="zhuanming">迦濕彌羅</span>（Kaṣmrra）國人。《大唐西域記》卷三<span class="zhuanming">迦濕彌羅國</span>條：“（佛牙）伽藍南十四五里，有小伽藍……小伽藍東南三十餘里，有故伽藍，形制宏壯，蕪漫良盛，今唯一隅……昔<span class="zhuanming">僧伽跋陁羅</span>（唐言<span class="zhuanming">衆賢</span>）論師於此制《順正理論》。”又同書卷四<span class="zhuanming">秣底補羅</span>國條，對製作此論的前因後果也有較詳記載：“<span class="zhuanming">德光伽藍</span>北三四里，有大伽藍是<span class="zhuanming">衆賢</span>論師壽終之處，論師<span class="zhuanming">迦濕彌羅</span>國人也。聰敏博達，幼傳雅譽，特深研究説一切有部《毗婆娑論》。時有<span class="zhuanming">世親</span>菩薩，一心玄道，求解言外。破毗婆娑師所執，作《阿毗達摩俱舍論》，辭義善巧，理致精高，<span class="zhuanming">衆賢</span>循覽，遂有心焉，於是沈研鑽極十有二歲，作《俱舍雹論》二萬五千頌。”<span class="zhuanming">衆賢</span>還親自去<span class="zhuanming">磔迦國</span>，打算與<span class="zhuanming">世親</span>辯論，<span class="zhuanming">世親</span>避而不見以銼其鋒，後來<span class="zhuanming">衆賢</span>自悔其狂妄，臨終致書<span class="zhuanming">世親</span>謝罪並請代爲保存其遺著《俱舍雹論》。<span class="zhuanming">世親</span>反覆考慮後，接受了他的委託，並將此書改名爲《順正理論》。</span> </p><p> <span>又從<span class="zhuanming">北天國</span>。有一寺。名<span class="zhuanming">多摩三磨娜</span>。<span class="zhuanming">仏</span>在之日。來此説法。廣度人天。此寺東澗裏。於泉水邊有一塔。而<span class="zhuanming">仏</span>所剃頭及剪爪甲。在此塔中。此見有三百餘僧。寺有大<span class="zhuanming">辟支仏</span>牙及骨舍利等。更有七八所寺。各五六百人。大好住持。王及百姓等。非常敬信。</span> </p><p> <span class="font12 zhu">“又從<span class="zhuanming">北天國</span>”下有脱文，以致缺少從<span class="zhuanming">北天竺闍藍達羅</span>至此地的方向和行程。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00059','1191316',this);" style="cursor:pointer;"> <span class="song">P59</span></i><p> <span class="font12 zhu"><span class="zhuanming">多摩三磨娜</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">答秣蘇伐那</span>（Tama-sāvana，唐言<span class="zhuanming">闍林</span>）。《西域記》卷四：“<span class="zhuanming">至那僕底</span>（Cinabukti）<span class="zhuanming">國</span>，周二千餘里，國大都城周十四五里……大城東南行五百餘里，至<span class="zhuanming">答秣蘇伐那僧伽藍</span>……。”<span class="zhuanming">康寧漢</span>比定該國都城爲現今的<span class="zhuanming">帕蒂</span>（Patti）是一大而古老的城市，位於距<span class="zhuanming">卡蘇爾</span>（Kasūr）27英里，<span class="zhuanming">比亞斯河</span>西岸10英里處。<span class="zhuanming">玄奘</span>曾在該國<span class="zhuanming">突舍薩那</span>寺住過十四個月，從大德<span class="zhuanming">毘膩多缽臘婆</span>（<span class="zhuanming">調虎先</span>）學習《對法論》﹑《顯宗論》﹑《理門論》等。上述這位大德自己還作過《五藴論釋》﹑《唯識三十論釋》。又，<span class="zhuanming">多摩三磨娜</span>（<span class="zhuanming">答秣蘇伐那</span>），《阿育王傳》作Dira-Tama-sāvana，<span class="zhuanming">漢</span>譯爲“<span class="zhuanming">晝夜無畏</span>”。其中有<span class="zhuanming">迦多衍那</span>（Katgāyana）論師作過《發智論》。此論有兩種<span class="zhuanming">漢</span>譯本，其一即爲<span class="zhuanming">玄奘</span>所譯。</span> </p><p> <span>又山中有一寺。名<span class="zhuanming">那揭羅馱娜</span>。有一<span class="zhuanming">漢</span>僧。於此寺身亡。彼大德説。從<span class="zhuanming">中天</span>來。明閑三藏聖教。將欲還鄉。忽然違和。便即化矣。于時聞説。莫不傷心。便題四韻。以悲冥路。五言。故里燈無主。他方寳樹摧。神靈去何處。玉皃已成灰。憶想哀情切。悲君願不隨。孰知鄉國路。空見白雲歸。</span> </p><p> <span class="font12 zhu">“違和”原件作“󱧣和”，󱧣是俗字，今改。</span> </p><p> <span class="font12 zhu">“玉皃”即“玉貌”。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">那揭羅馱娜</span>（Nagaradhana），此言城寳，<span class="zhuanming">玄奘</span>作<span class="zhuanming">那伽羅馱那</span>，《慈恩傳》卷二“……至<span class="zhuanming">闍爛達那國</span>。入其國，詣<span class="zhuanming">那伽羅馱那寺</span>，有大德<span class="zhuanming">㫋達羅伐摩</span>（Candravarman）善究三藏。”</span> </p></div></div></div>
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一五、闍蘭達羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152228" key="1152228"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一五、闍蘭達羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152229" key="1152229"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00050','1191313',this);" style="cursor:pointer;"> <span class="song">P50</span></i><p class="font20" id="ZSK00357-001-BT0000017">一五﹑闍蘭達羅國</p><p> <span>又從<span class="zhuanming">西天</span>北行三箇餘月。至<span class="zhuanming">北天國</span>也。名<span class="zhuanming">闍蘭達羅國</span>。王有三百頭象。依山作城而住。從兹已北。漸漸有山。爲國狹小。兵馬不多。常被<span class="zhuanming">中天</span>及<span class="zhuanming">迦葉彌羅國</span>屢屢所吞。所以依山而住。人風衣著言音。與<span class="zhuanming">中天</span>不殊。土地稍冷於<span class="zhuanming">中天</span>等也。亦無霜雪。但有風冷。土地所有出象㲲布稻麥。驢騾少有。其王有馬百疋。首領三五疋。百姓並無。西是平川。東近雪山。國内足寺足僧。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00051','1191313',this);" style="cursor:pointer;"> <span class="song">P51</span></i>大小乘俱行。</span> </p><p> <span class="font12 zhu">“有出”二字疑是“出有”倒置。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">闍蘭達羅</span>（Jalandara），《西域記》作<span class="zhuanming">闍爛達羅</span>。《慈恩傳》作<span class="zhuanming">闍蘭達</span>，《釋迦方志》作<span class="zhuanming">闍爛達那</span>，《繼業行程》作<span class="zhuanming">左藍陀羅</span>，<span class="zhuanming">敦煌</span>寫本《天西路竟》作<span class="zhuanming">左藍達羅</span>。在今<span class="zhuanming">印度</span><span class="zhuanming">旁遮普</span>邦北部<span class="zhuanming">阿姆利則</span>東南的<span class="zhuanming">賈朗達爾</span>。《蓮花往世書》（Padmapurāna）稱此城爲<span class="zhuanming">德江丹國</span>王<span class="zhuanming">闍達</span>的首都，因而得名，此名也見於《瑜珈女行者怛多羅》（Yoginitantra），包括北部的<span class="zhuanming">瞻巴</span>（Chamba），東部的<span class="zhuanming">曼地</span>（Mandi），<span class="zhuanming">蘇克特</span>（Sukhet），和東南方的<span class="zhuanming">莎塔德魯</span>（Satadru）等地方。《西域記》稱該國東西千餘里，南北八百餘里。<span class="zhuanming">慧超</span>則稱其“爲國狹小”，是七世紀下葉爲鄰國如<span class="zhuanming">迦溼彌羅</span>及<span class="zhuanming">大食</span>人等兼併的結果。《西域記》和<span class="zhuanming">慧超</span>都稱此國大小乘俱行。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">雪山</span>指<span class="zhuanming">喜馬拉雅山</span>。</span> </p></div></div></div>
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一六、蘇跋那具怛羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152232" key="1152232"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一六、蘇跋那具怛羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152233" key="1152233"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00051','1191314',this);" style="cursor:pointer;"> <span class="song">P51</span></i><p class="font20" id="ZSK00357-001-BT0000018">一六﹑蘇跋那具怛羅國</p><p> <span>又一月程過雪山。東有一小國。名<span class="zhuanming">蘇跋那具怛羅</span>。屬<span class="zhuanming">土蕃</span>國所管。衣著共<span class="zhuanming">北天</span>相似。言音即别。土地極寒也。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">蘇跋那具怛羅</span>（Suvarṇagotra）國，<span class="zhuanming">玄奘</span>《西域記》卷四<span class="zhuanming">婆羅吸摩補羅國</span>條有記載。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00052','1191314',this);" style="cursor:pointer;"> <span class="song">P52</span></i><p> <span class="font12 zhu"><span class="zhuanming">婆羅吸摩補羅</span>經<span class="zhuanming">儒蓮</span>（Julien）還原爲Brahmapura這一還原已爲學者所接受，不過在《廣博本集》（Brihat-Samhita）中只是東北部的一城市名，爲<span class="zhuanming">瞻巴國</span>的古都。《西域記》中却是一國名。<span class="zhuanming">康寧漢</span>認爲這是<span class="zhuanming">吠羅荼巴彈那</span>（Vairṭapaṭṭana）的别名，並比定其爲現今<span class="zhuanming">旁遮普</span>北部的<span class="zhuanming">嘉爾瓦爾</span>和<span class="zhuanming">古瑪昂</span>（Garh-wal and Kumaon）地區。位於該國以北的<span class="zhuanming">蘇跋那具怛羅</span>，或東<span class="zhuanming">女國</span>的疆域，難以確定。我國古籍中對於這個傳説中的<span class="zhuanming">女國</span>，記載相當紛歧，除《西域記》外，還見於《隋書·附國傳》：“<span class="zhuanming">附國</span>南有<span class="zhuanming">薄緣夷</span>，西有<span class="zhuanming">女國</span>，甚東北連山綿亘數千國，接於<span class="zhuanming">黨項</span>，……其風俗略同於<span class="zhuanming">黨項</span>，或役屬於<span class="zhuanming">吐谷渾</span>，或屬<span class="zhuanming">附國</span>。”此外《隋書》又記載：“<span class="zhuanming">女國</span>，在<span class="zhuanming">葱嶺</span>之南，其國代以女爲王，王姓<span class="zhuanming">蘇毗</span>，字<span class="zhuanming">末羯</span>，在位二十年。女王之夫，號曰<span class="zhuanming">金聚</span>，不知政事，國内丈夫，唯以征伐爲務。……出鍮石，硃砂，麝香，牦牛，駿馬，蜀馬，尤多鹽，恒將鹽向<span class="zhuanming">天竺</span>興販，其利數倍，亦數與<span class="zhuanming">天竺</span>及<span class="zhuanming">黨項</span>戰争……<span class="zhuanming">開皇</span>六年（586），遣使來朝，其後遂絶。”據此，<span class="zhuanming">女國</span>似在<span class="zhuanming">西藏</span>西部<span class="zhuanming">阿里</span>地區。但《舊唐書》卷一九七：“<span class="zhuanming">東女</span>亦曰<span class="zhuanming">蘇伐剌挐俱恒羅</span>。<span class="zhuanming">羌</span>别種也，西海亦有女自王。故稱東别之，東與<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">黨項</span>﹑<span class="zhuanming">茂州</span>接，西屬<span class="zhuanming">三波訶</span>，北距<span class="zhuanming">于闐</span>，東南屬<span class="zhuanming">雅州</span><span class="zhuanming">羅女蠻</span>﹑<span class="zhuanming">白狼夷</span>，東西行盡九日，南北行盡二十日，有八十城，以女爲君，居<span class="zhuanming">康延川</span>……”由此可見三者間相互矛盾之大，不僅該國東境模糊不清，如果東南接<span class="zhuanming">雅州</span>，則此國幾乎包括<span class="zhuanming">西藏</span>全境，其西界的<span class="zhuanming">三波訶</span>的領域也相當廣大，而且有過變化。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">三波訶</span>，又稱<span class="zhuanming">孫波</span>（Sumpo）﹑<span class="zhuanming">蘇毗</span>（Supi）﹑<span class="zhuanming">索皮</span>（藏文So-byi，或Sumpo）。《新唐書》卷二二一下：“<span class="zhuanming">蘇毗</span>，本<span class="zhuanming">西羌</span>種，爲<i class="pageTag" onclick="viewPic('ZSK00357-001-L00053','1191314',this);" style="cursor:pointer;"> <span class="song">P53</span></i><span class="zhuanming">吐蕃</span>所併，號<span class="zhuanming">孫波</span>，在諸部中最大，東與<span class="zhuanming">多彌</span>接，西距<span class="zhuanming">鶻莽峽</span>，户三萬，<span class="zhuanming">天寳</span>中（742—756），王<span class="zhuanming">没陵贊</span>欲舉國内附，爲<span class="zhuanming">吐蕃</span>所殺，子<span class="zhuanming">悉諾</span>率首領奔<span class="zhuanming">隴右</span>，節度使<span class="zhuanming">哥舒翰</span>護送闕下，<span class="zhuanming">玄宗</span>厚禮之。”又《通鑑》：“<span class="zhuanming">天寳</span>十四載（755），春，正月，<span class="zhuanming">蘇毗</span>王子<span class="zhuanming">悉諾邏</span>去<span class="zhuanming">吐蕃</span>來降，（《新書》曰，<span class="zhuanming">蘇毗</span>，<span class="zhuanming">吐蕃</span>强鄰也。）四月，癸巳，以<span class="zhuanming">蘇毗</span>王子<span class="zhuanming">悉諾邏</span>爲<span class="zhuanming">懷義王</span>，賜姓名<span class="zhuanming">李忠信</span>。”<span class="zhuanming">哥舒翰</span>在<span class="zhuanming">天寳</span>十四年上<span class="zhuanming">玄宗</span>的奏疏中説“<span class="zhuanming">蘇毗</span>一部，最近<span class="zhuanming">河北</span>，<span class="zhuanming">吐譯（渾）</span>部落，數倍居人，蓋是<span class="zhuanming">吐蕃</span>舉國强授（援），軍糧馬匹，半出其中”。<span class="zhuanming">蘇毗</span>原先相當强大，其最盛時的領域在<span class="zhuanming">新疆</span>南部，西抵<span class="zhuanming">印度</span>，東北伸入<span class="zhuanming">青海</span><span class="zhuanming">玉樹</span>一帶，南接<span class="zhuanming">吐蕃</span>。王都最初在<span class="zhuanming">年楚河</span>流域。爾後<span class="zhuanming">蘇毗</span>中心逐漸南移，與<span class="zhuanming">吐蕃</span>東西爲鄰，並與<span class="zhuanming">吐蕃</span>結盟。<span class="zhuanming">吐蕃</span>早期的首領<span class="zhuanming">達布聶西</span>的妹妹還做過<span class="zhuanming">蘇毗</span>女王的侍女，但後來在六世紀末，爲<span class="zhuanming">吐蕃</span>所滅。據<span class="zhuanming">敦煌</span>《吐蕃歷史文書》：“<span class="zhuanming">松贊干布贊普</span>之時，父王所屬民庶心懷願望，母后所屬民庶公開叛離，外戚如<span class="zhuanming">象雄</span>（<span class="zhuanming">羊</span>同）﹑<span class="zhuanming">牦牛</span>﹑<span class="zhuanming">蘇毗</span>﹑<span class="zhuanming">聶尼達布</span>﹑<span class="zhuanming">工布</span>﹑<span class="zhuanming">娘布</span>等均公開叛變。父王<span class="zhuanming">囊日倫贊</span>被進毒遇弑而薨逝。王子<span class="zhuanming">松贊</span>幼年親政，對進毒爲首諸人等斷然盡行斬滅，令其絶嗣。其後，叛離之民庶，復歸轄治之下。”（<span class="zhuanming">王堯</span>譯本）。此後，<span class="zhuanming">蘇毗</span>退居<span class="zhuanming">西藏</span>高原東北部，但仍有相當勢力。不過<span class="zhuanming">吐蕃</span>對其控制頗嚴，不許其西向恢復故土，因而引起<span class="zhuanming">蘇毗</span>反抗，准備歸順<span class="zhuanming">唐</span>朝。不幸“臨行事洩，還遭埯擊”。即上引《新唐書》中所指。可知<span class="zhuanming">蘇毗</span>在<span class="zhuanming">唐</span>初已經移居<span class="zhuanming">吐蕃</span>東北，不能以此來確定<span class="zhuanming">東女國</span>的地望。即使<span class="zhuanming">蘇毗</span>的故土一度曾在<span class="zhuanming">吐蕃</span>以西，<span class="zhuanming">于闐</span>以南。仍然不足以解决這一問題，如《大唐西域記》卷四<span class="zhuanming">屈露多</span>國條稱：“此（<span class="zhuanming">屈露<i class="pageTag" onclick="viewPic('ZSK00357-001-L00054','1191314',this);" style="cursor:pointer;"> <span class="song">P54</span></i>多</span>）路千八九百里，道路危險，踰山越谷，至<span class="zhuanming">洛護羅國</span>。此北二千餘里，經途艱阻，寒風飛雪，至<span class="zhuanming">秣羅娑國</span>（自注亦謂<span class="zhuanming">三波訶國</span>）。”<span class="zhuanming">屈露多</span>（Kuluta），<span class="zhuanming">康寧漢</span>認爲即Kullu，在<span class="zhuanming">毗亞斯</span>（Bi-as）河上游。他又認爲<span class="zhuanming">洛護羅</span>即藏文的<span class="zhuanming">洛瑜</span>（Lho-yul——南方地區之意），或<span class="zhuanming">屈露多</span>人的Lahul。<span class="zhuanming">秣羅娑</span>，<span class="zhuanming">康</span>氏認爲娑爲婆之誤。並還原爲藏文的Marpo（紅色），指<span class="zhuanming">拉達克</span>而言。這種解釋雖然對音與《西域記》較爲切合，但也只能是姑備一説。同樣不能用來確定<span class="zhuanming">東女國</span>的位置。因爲<span class="zhuanming">拉達克</span>與<span class="zhuanming">吐蕃</span>之間只有<span class="zhuanming">阿里</span>地區，各種藏文典籍都不曾記載此地有過一個<span class="zhuanming">女國</span>的存在。我們認爲<span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>古籍中的<span class="zhuanming">東女國</span>，只是當時關於<span class="zhuanming">藏</span>族（或<span class="zhuanming">羌</span>族）母系社會的泛稱，並附會有種種傳聞。<span class="zhuanming">唐</span>人似未曾親履其地，故不可能明確記載出其確切地位與領域。因此關於該國領域的記載相當模糊而且矛盾，有以<span class="zhuanming">女國</span>即<span class="zhuanming">蘇毗</span>，也有的説<span class="zhuanming">女國</span>即<span class="zhuanming">羊同</span>。<span class="zhuanming">印度</span>人對此也同樣説得含混籠統。我們固然不同意<span class="zhuanming">杜奇</span>（Tucci）那樣把<span class="zhuanming">蘇伐剌瞿怛羅國</span>與<span class="zhuanming">象雄</span>視爲同一地方，並把<span class="zhuanming">蘇伐剌瞿怛羅</span>與<span class="zhuanming">印度</span>古籍中的<span class="zhuanming">女國</span>（Strirajya）等同起來。但他論<span class="zhuanming">象雄</span>中的一段話却是頗爲有理的：“在<span class="zhuanming">吐蕃</span>帝國建立之前，<span class="zhuanming">象雄</span>是一個大國，（或者寧可稱爲部落聯盟）。但當<span class="zhuanming">吐蕃</span>向外擴張時，它便注定的屈服了。<span class="zhuanming">象雄</span>與<span class="zhuanming">喜馬拉雅</span>接界，很可能控制了<span class="zhuanming">拉達克</span>，向西延伸到<span class="zhuanming">大勃律</span>和<span class="zhuanming">于闐</span>，並把勢力擴展到<span class="zhuanming">羌塘</span>高原。總之，包括了<span class="zhuanming">西藏</span>的西部﹑北部和東北部，當他受到<span class="zhuanming">吐蕃</span>新興力量的統治時，他們的南部各地籠統的被<span class="zhuanming">印度</span>人稱爲<span class="zhuanming">蘇伐那護米</span>（Savrnahumi）﹑<span class="zhuanming">女國</span>（Strirajya），而且主要稱爲<span class="zhuanming">秦那</span>（Cina）。”（<span class="zhuanming">杜奇</span>：《尼泊爾兩次科學攷察報告》<i class="pageTag" onclick="viewPic('ZSK00357-001-L00055','1191314',this);" style="cursor:pointer;"> <span class="song">P55</span></i>105頁）。《高僧傳·玄奘傳》：“……入大雪山，至<span class="zhuanming">尼波羅國</span>……其境北界，即<span class="zhuanming">東女國</span>，與<span class="zhuanming">吐蕃</span>接境。”也與這一説法相似，由此可知<span class="zhuanming">東女國</span>（或<span class="zhuanming">蘇跋那具怛羅</span>）是泛指<span class="zhuanming">古代</span><span class="zhuanming">象雄</span>南部的<span class="zhuanming">藏族</span>部落聯盟而言，因而無法指出其明確疆界。又《釋迦方志》也説“<span class="zhuanming">東女國</span>，非<span class="zhuanming">印度</span>攝，又即名<span class="zhuanming">大羊同</span>國，東接<span class="zhuanming">土番</span>，西接<span class="zhuanming">三波訶</span>，北接<span class="zhuanming">于闐</span>”。也僅説明該國在<span class="zhuanming">西藏</span>境内。</span> 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一三、南天竺國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152236" key="1152236"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一三、南天竺國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152237" key="1152237"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00042','1191311',this);" style="cursor:pointer;"> <span class="song">P42</span></i><p class="font20" id="ZSK00357-001-BT0000015">一三﹑南天竺國</p><p> <span>卽從<span class="zhuanming">中天國</span>南行三箇餘月。至<span class="zhuanming">南天竺</span>國王所住。王有八百頭象。境土極寬。南至南海。東至東海。西至西海。北至<span class="zhuanming">中天</span><span class="zhuanming">西天</span><span class="zhuanming">東天</span>等國接界。</span> </p><p> <span class="font12 zhu">“至<span class="zhuanming">南天竺</span>國王所住”之後，似脱一“城”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">由於<span class="zhuanming">慧超</span>這段文字過於簡略，頗難確定其所指是<span class="zhuanming">南印度</span>哪一國，如根據下段中所記<span class="zhuanming">龍樹</span>創立的“三重作樓”的大寺來判斷，可比定此寺爲《西域記》中的<span class="zhuanming">跋邏末羅耆釐山</span>（詳後），則<i class="pageTag" onclick="viewPic('ZSK00357-001-L00043','1191311',this);" style="cursor:pointer;"> <span class="song">P43</span></i>此處應指<span class="zhuanming">南憍薩羅（Kosala）國</span>，而且<span class="zhuanming">憍薩羅</span>也正是指<span class="zhuanming">南印度</span>，如《高僧傳·玄奘傳》：“……一萬五千里，至<span class="zhuanming">憍薩羅國</span>，<span class="zhuanming">南天竺</span>之正境也……王都西南三百餘里，有<span class="zhuanming">黑蜂山</span>，昔古大王，爲<span class="zhuanming">龍猛菩薩</span>建立斯寺，即<span class="zhuanming">龍樹</span>也。”也有人比定此寺爲<span class="zhuanming">貝兹瓦達</span>（Be-zwada）附近的<span class="zhuanming">翁達維里山</span>（Undavilli）中的<span class="zhuanming">石窟寺</span>，則此處所指爲<span class="zhuanming">案達羅</span>國的<span class="zhuanming">東</span><span class="zhuanming">遮婁其</span>。也有人比定此寺爲<span class="zhuanming">艾羅拉</span>（Ellora）的“<span class="zhuanming">東塔爾</span>”（Don-Thal）或“<span class="zhuanming">丁塔爾</span>”（Tin-Thal）寺，並根據<span class="zhuanming">慧超</span>這段文字中所記載的情况，此處又似指<span class="zhuanming">西遮婁其</span>（Chalu-kya）。公元六世紀中葉，<span class="zhuanming">遮婁其</span>爲<span class="zhuanming">南印度</span>的一個强大王國，其所在地即《西域記》中的<span class="zhuanming">摩訶剌侘</span>（Mahārastra）<span class="zhuanming">國</span>。七世紀爲其極盛時期。<span class="zhuanming">玄奘</span>就在這期間到達該國。當時在位的國王是有名的<span class="zhuanming">補羅稽舍二世</span>（Pulekesiu Ⅱ．610—642A．D。）。他用讚揚的言辭描述此國：“周六千餘里。國大都城，西臨大河，周三十餘里。土地壤沃，稼穡殷盛，氣序温和，風俗淳質，其形偉大，其性傲逸……國養勇士，有數百人，每將决戰，飲酒酣醉，一人摧鋒，萬夫挫鋭……復飼暴象，凡數百頭，每欲陣戰，亦先飲酒，羣馳蹈踐，前無堅敵，王持此人象，輕凌鄰國。王，刹帝利種，名<span class="zhuanming">補羅稽舍</span>，謀猷弘遠，仁慈廣被……今<span class="zhuanming">戒日王</span>東征西伐，遠賓邇肅，惟此國人，獨不臣伏，屢率<span class="zhuanming">五印度</span>甲兵，及募諸國烈將，躬往討伐，猶未克勝，其兵也如此！其俗也如彼！”<span class="zhuanming">玄奘</span>去後不久，公元624年，<span class="zhuanming">補羅稽舍二世</span>爲<span class="zhuanming">拔羅婆國</span>王，<span class="zhuanming">摩醯因陀羅</span>（Mahendra）之子<span class="zhuanming">那羅辛訶伐摩</span>（Narasimhavarm）所戰敗並殺死。此後<span class="zhuanming">遮婁其</span>人雖一度衰微，但他的兒子<span class="zhuanming">超日王一世</span>（Vikramāditya I．655—680），又從<span class="zhuanming">拔羅婆</span>人手中奪回<i class="pageTag" onclick="viewPic('ZSK00357-001-L00044','1191311',this);" style="cursor:pointer;"> <span class="song">P44</span></i>其失地，並逐漸恢復<span class="zhuanming">遮婁其</span>的軍事力量，他的繼承人，<span class="zhuanming">律日王</span>（Vinayāditya680—696）和<span class="zhuanming">勝日王</span>（Vijayāditya696—723），都是强有力的統治者。據傳説前者曾戰勝過<span class="zhuanming">北印度</span>各君王。<span class="zhuanming">慧超</span>到達該國時，正當後者在位時期。又<span class="zhuanming">玄奘</span>巡禮<span class="zhuanming">摩訶剌侘國</span>時，其首都在<span class="zhuanming">伐他毗</span>（Vatāpi——亦稱<span class="zhuanming">波陀密</span>Bādāmi）。<span class="zhuanming">慧超</span>到達時似已遷都至<span class="zhuanming">納昔克</span>（Nasik）<span class="zhuanming">城</span>。<span class="zhuanming">藤田</span>舊注認爲<span class="zhuanming">慧超</span>於<span class="zhuanming">超日王</span>（<span class="zhuanming">毗訖羅摩阿多一世</span>）在位時到達該國這一説法是十分錯誤的，因爲本書末<span class="zhuanming">慧超</span>明確記載他於<span class="zhuanming">開元</span>十五年（727年）十一月到達<span class="zhuanming">安西</span>，他巡禮<span class="zhuanming">五印度</span>應在公元720—727這段時間。而<span class="zhuanming">超日王</span>一世在位時，<span class="zhuanming">慧超</span>還未出世。</span> </p><p> <span>衣着飲食人風。與<span class="zhuanming">中天</span>相似。唯言音稍别。土地熱於<span class="zhuanming">中天</span>。土地所出。㲲布象水牛黄牛。亦少有羊。無駞騾驢等。有稻田。無黍粟等。至於綿絹之屬。<span class="zhuanming">五天</span>惣無。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>的種族和語言雖千差萬别，但文化基本上是統一的，故各地風俗習慣大都相似。不過<span class="zhuanming">南印度</span>語言屬於達羅維荼（Dravida）語系，在基本語法﹑詞匯方面，和<span class="zhuanming">北印度</span>及<span class="zhuanming">中印度</span>的亞利安語系都有相當大的差别。雖然由于文化上的關係，<span class="zhuanming">南印度</span>各語言中都吸收了大量的梵文詞匯。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">南印度</span>都處於北回歸綫以南，氣候完全是熱帶性的，不過半島部分由於受到海洋的影響，並不是<span class="zhuanming">印度</span>最熱的地區，即使在最熱的四至五月，也很少超過38攝氏度。<span class="zhuanming">印度</span>西北部在同一月份，氣温一般都在40攝氏度以上。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00045','1191311',this);" style="cursor:pointer;"> <span class="song">P45</span></i><p> <span>王及領首百姓等。極敬三寳。足寺足僧。大小乘俱行。於彼山中。有一大寺。是<span class="zhuanming">龍樹</span><span class="zhuanming">菩薩</span>便夜叉神造。非人所作。並鑿山爲柱。三重作樓。四面方圓三百餘步。<span class="zhuanming">龍樹</span>在日。寺有三千僧。獨供養以十五石米。每日供三千僧。其米不竭。取却還生。元不減少。然今此寺廢。無僧也。<span class="zhuanming">龍樹</span>壽年七百。方始亡也。</span> </p><p> <span class="font12 zhu">首句“領首”二字倒文，應作“首領”。“便”，應爲“使”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">関於這一大寺，<span class="zhuanming">法顯</span>和<span class="zhuanming">玄奘</span>都有記載。《佛國記》：“由此（<span class="zhuanming">枸睒彌國</span>）南行二百由延有國名<span class="zhuanming">達嚫</span>（Dakṣina）是過去<span class="zhuanming">迦葉佛</span>（Kasyapa）僧伽藍，穿大石山作之，凡有五重。最下重作象形，有五百間石室，第二層作獅子形，有四百間。第三層作馬形，有三百間，第四層作牛形，有二百間，第五層作鴿形，有百間……因名此寺爲<span class="zhuanming">波羅越</span>（Parvata），波羅越者，<span class="zhuanming">天竺</span>名鴿也。……<span class="zhuanming">達嚫國</span>幽險，道路艱險……<span class="zhuanming">顯</span>竟不得往，承彼土人言，故記之耳。”《西域記》卷十<span class="zhuanming">憍薩羅國</span>：“國西南三百餘里，至<span class="zhuanming">跋邏末羅耆釐山</span>（Bhrāmaragiri），岌然特起，峰巖峭險，既無崖谷，宛如金石，<span class="zhuanming">引正王</span>（Sātavāhana）爲<span class="zhuanming">龍猛</span>（Nagārjuṇa）<span class="zhuanming">菩薩</span>鑿此山中，建立伽藍，……崇台重閣，閣有五層，層有四院。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">法顯</span>所記得自傳聞，與<span class="zhuanming">玄奘</span>及<span class="zhuanming">慧超</span>的記載有出入，是可理解的。如<span class="zhuanming">法顯</span>稱此寺名爲<span class="zhuanming">波羅越</span>（Paravata），顯然是Parvata（山）一名的訛誤。<span class="zhuanming">西藏</span><span class="zhuanming">多羅那達</span>《印度佛教史》中對此山也有記載，稱<span class="zhuanming">龍樹</span>（即<span class="zhuanming">龍猛</span>）所住過的這座山爲<span class="zhuanming">吉祥山</span>（Śri-parva-ta）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00046','1191311',this);" style="cursor:pointer;"> <span class="song">P46</span></i><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>稱此山爲<span class="zhuanming">跋邏羅末耆釐</span>，意即“黑蜂山”。“黑蜂”（Bh-rāmara）本爲<span class="zhuanming">濕婆</span>的妻子，<span class="zhuanming">雪山神女</span>（Parvati）的别名。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">法顯</span>與<span class="zhuanming">玄奘</span>都記此寺有樓五重，<span class="zhuanming">慧超</span>却説“三重作樓”，<span class="zhuanming">藤田</span>舊注認爲三是五之誤。另外也可能是得自不同的傳聞。這座傳説中的大寺他們三人都未曾親見。《西域記》上明確記載：“自爾已來，無復僧衆，遠矚山岩，莫知門徑。”<span class="zhuanming">慧超</span>也説：“然今此寺廢，無僧也。”</span> </p><p> <span class="font12 zhu">関於此山所在，也有各種不同的比定，其中較爲合理的是<span class="zhuanming">布吉斯</span>（Burges）的意見，認爲是<span class="zhuanming">馬尼克杜格</span>（Manikdurg）以南二百五十<span class="zhuanming">英</span>里處，雄據<span class="zhuanming">克里希那</span>（Kriṣṇa）河南岸的峻嶺，上有古老的<span class="zhuanming">印度教</span>寺院也稱爲<span class="zhuanming">吉祥山</span>（Śriparvata，俗稱Śrīsai-lam），不僅山名與<span class="zhuanming">西藏</span>的記載一致，而且山形與寺院遺址也與<span class="zhuanming">玄奘</span>所記相符。但近年也有人比定爲<span class="zhuanming">克里希那</span>河右岸的<span class="zhuanming">龍樹山</span>（Nāgārjunakoṇḍa）及其古寺遺址。又，如前所述，有人比定此寺爲<span class="zhuanming">貝茲</span><span class="zhuanming">瓦達</span>附近的<span class="zhuanming">翁達維里</span>山中的石窟寺，或比定爲<span class="zhuanming">艾羅拉</span>的“<span class="zhuanming">東塔爾</span>”寺或“<span class="zhuanming">丁塔爾</span>”寺。因爲這兩所寺院都是三重的石窟寺，但我們認爲其理由並不充足。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">龍樹</span>（Nāgārjuna），或譯<span class="zhuanming">龍猛</span>，又譯<span class="zhuanming">龍勝</span>，是大乘佛教大師。約在公元後二﹑三世紀生於<span class="zhuanming">南印度</span><span class="zhuanming">毘</span><span class="zhuanming">達羅國</span>婆羅門家族，幼時即熟悉四《吠陀》等婆羅門典籍。青年時期又學習天文﹑地理﹑醫學﹑曆數等學識。當時生活放縱，後來皈依佛教，最初學小乘三載，爾後研習大乘。三藏奥義，無不通曉，製作過不少大乘論釋，有“千部論主”之稱。以《中論》及《十二門論》爲其代表作，又作《大智廢論》釋《摩訶般若波羅密經》﹑《十位毗婆沙<i class="pageTag" onclick="viewPic('ZSK00357-001-L00047','1191311',this);" style="cursor:pointer;"> <span class="song">P47</span></i>論》釋《華嚴經》，後來又從<span class="zhuanming">南天竺</span><span class="zhuanming">金剛薩埵</span>面授《大日經》，遂通持明藏（咒文）。<span class="zhuanming">漢</span>地與<span class="zhuanming">西藏</span>皆尊他爲大乘佛教的祖師，大藏經中有<span class="zhuanming">鳩摩羅什</span>譯《龍樹菩薩傳》及<span class="zhuanming">多羅那陀</span>《印度佛教史》第十五章（<span class="zhuanming">張建木</span>譯本82—92頁）均可資參考。</span> </p><p> <span class="font12 zhu">夜叉（yakṣa），又譯藥叉，或譯閲叉，<span class="zhuanming">印度</span>神話中的小神。在<span class="zhuanming">印度教</span>神話與<span class="zhuanming">佛教</span>神話中的夜叉，性質有所不同。在<span class="zhuanming">印度教</span>神話中的夜叉是財神<span class="zhuanming">矩費羅</span>（Kuvera）的侍從，是不害人的，故稱爲punya-jana（好人），雖然有時也被描繪成愛搗蛋的小鬼。<span class="zhuanming">迦梨陀莎</span>的名作《雲使》（Meghadutta）的主人翁，就可説是一個多情的夜叉。在<span class="zhuanming">佛教</span>神話中的“夜叉”一詞有勇健﹑暴惡等義，並分爲三種，一在地，二在虚空，三爲夜叉。地夜叉不能飛空。天夜叉則能飛行，居下二天，負責守衛天府城池門閣。</span> </p><p> <span>于時在<span class="zhuanming">南天</span>路。爲言曰。五言。月夜瞻鄉路。浮雲䬃䬃歸。減書忝去便。風急不聽迴。我國天岸北。他邦地角西。<span class="zhuanming">日南</span>無有鴈。誰爲向林飛。</span> </p><p> <span class="font12 zhu">末句“向林飛”，<span class="zhuanming">錢稻孫</span>刊<span class="zhuanming">藤田</span>本作</span> <span>“</span> <span class="font12 zhu">向床飛”，顯誤。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">現存這份<span class="zhuanming">敦煌</span>卷子，雖然卷首殘缺，無法明確<span class="zhuanming">慧超</span>出發的年月與地點，但根據所記行程與本詩中“<span class="zhuanming">日南</span>無有鴈”這句可以推定他是取海道赴<span class="zhuanming">印度</span>的。我國古代<span class="zhuanming">南海</span>航綫，往往以<span class="zhuanming">日南</span>（今<span class="zhuanming">越南</span>中部）爲出發港。由海道來<span class="zhuanming">華</span>的外國使者商人也先在<span class="zhuanming">日南</span>登陸。不僅在<span class="zhuanming">漢</span>代如此，<span class="zhuanming">隋</span><span class="zhuanming">唐</span>時代的<span class="zhuanming">交州</span>也仍然是<span class="zhuanming">南海</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00048','1191311',this);" style="cursor:pointer;"> <span class="song">P48</span></i>航綫上的重要港口，其地位僅次於<span class="zhuanming">廣州</span>。</span> </p></div></div></div>
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一四、西天竺國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152240" key="1152240"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一四、西天竺國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152241" key="1152241"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00048','1191312',this);" style="cursor:pointer;"> <span class="song">P48</span></i><p class="font20" id="ZSK00357-001-BT0000016">一四﹑西天竺國</p><p> <span>又從<span class="zhuanming">南天</span>北行兩月。至<span class="zhuanming">西天國</span>王住城。此<span class="zhuanming">西天</span>王亦五六百頭象。土地所出。㲲布及銀象馬羊牛。多出大小二麥及諸荳等。稻穀全少。食多餅麨乳酪蘇油。市買用銀錢㲲布之屬。王及首領百姓等。極敬信三寳。足寺足僧。大小乘俱行。土地甚寬。西至西海。國人多善唱歌。餘四天國不如此國。又無枷棒牢獄形戮等事。見今被<span class="zhuanming">大</span><span class="zhuanming">𥦽</span>來侵。半國已損。又<span class="zhuanming">五天</span>法。出外去者。不將糧食。到處即便乞得食也。唯王首領等出。自賷粮。不食百姓祗󵵗。</span> </p><p> <span class="font12 zhu">“形戮”之“形”，乃“刑”字之訛。祗󵵗，或謂爲“祗擬”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大𥦽</span>卽<span class="zhuanming">大食</span>，𥦽乃寔之别字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>這段記載雖然十分簡略，未舉都城，也未記方位，但從“<span class="zhuanming">大寔</span>來侵，半國已損”可確知其所指是<span class="zhuanming">信德</span>（Sindh），即《西域記》中的<span class="zhuanming">信度國</span>。</span> </p><p> <span class="font12 zhu">早在<span class="zhuanming">白衣大食</span>興起之初，<span class="zhuanming">阿拉伯</span>就曾向東方進軍。公元636—637年其遠征軍曾到達<span class="zhuanming">孟買</span>附近的<span class="zhuanming">塔那</span>（Thana）。以後還進軍到<span class="zhuanming">巴洛奇</span>（Baroach）即<span class="zhuanming">賈耽</span>書中的<span class="zhuanming">拔䫻</span>，（《大唐西域記》中的<span class="zhuanming">跋禄羯呫婆國</span>。）和<span class="zhuanming">德巴爾</span>（Debal，即<span class="zhuanming">賈耽</span>書中的<span class="zhuanming">提<i class="pageTag" onclick="viewPic('ZSK00357-001-L00049','1191312',this);" style="cursor:pointer;"> <span class="song">P49</span></i>䫻</span>），七世紀中葉，<span class="zhuanming">阿富汗</span>南部爲<span class="zhuanming">阿拉伯</span>人佔領後，他們的遠征軍還攻打過<span class="zhuanming">俾路支</span>的<span class="zhuanming">馬克蘭</span>（Makran）。當時<span class="zhuanming">阿拉伯</span>人雖然取得一些軍事上的勝利，但還未佔領<span class="zhuanming">印度</span>領土。</span> </p><p> <span class="font12 zhu">八世紀初<span class="zhuanming">阿拉伯</span>人派遣遠征軍討伐<span class="zhuanming">德巴爾</span>港海盗。因爲他們搶劫了<span class="zhuanming">錫蘭</span>國王贈送哈里發的禮物，並劫走該船上的穆斯林婦女，但這次以失敗而告終。不久，公元710年<span class="zhuanming">伊拉克</span>總督又派他的侄兒大將<span class="zhuanming">穆罕默德·伊本·卡西姆</span>（Muham-mad-Ibn-Kasim）率領大軍攻佔<span class="zhuanming">馬克蘭</span>，越過<span class="zhuanming">俾路支</span>，直逼<span class="zhuanming">信德</span>。先後攻下<span class="zhuanming">德巴爾</span>﹑<span class="zhuanming">奈龍</span>（Nerun，在現今的<span class="zhuanming">海德拉巴德</span>），挺進到<span class="zhuanming">印度河</span>西岸。當時<span class="zhuanming">信德</span>國王<span class="zhuanming">達希爾</span>（Dāhir）曾英勇頑抗。但不幸國内有叛徒與<span class="zhuanming">阿拉伯</span>人勾結。公元712年，在<span class="zhuanming">拉奥爾堡</span>附近一場激戰之後，<span class="zhuanming">達希爾</span>兵敗被殺。其殘部一萬五千人還保衛着王后，據守堡壘，誓死抵抗。城陷後王后宫女，堅貞不屈，自焚而死。此後<span class="zhuanming">阿拉伯</span>人繼續進軍，先後攻下<span class="zhuanming">巴赫曼納巴德</span>和<span class="zhuanming">阿洛爾</span>。713年攻下<span class="zhuanming">木耳坦</span>（Multan，即《西域記》中的<span class="zhuanming">茂羅三部盧國</span>）。此後由於<span class="zhuanming">白衣大食</span>宫庭中的傾軋，<span class="zhuanming">穆罕默德·伊本·卡西姆</span>在哈里發<span class="zhuanming">瓦利德</span>（Valid705—715）的指示下被折磨而死。大規模的遠征因之中斷。<span class="zhuanming">慧超</span>就是在這一事件之後巡禮<span class="zhuanming">西印度</span>的。他巡禮<span class="zhuanming">信德</span>應在725—726年間。當時整個<span class="zhuanming">印度</span>河下遊的河谷與三角洲均爲<span class="zhuanming">阿拉伯</span>人所征服，所以他説“半國已損”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>所記的<span class="zhuanming">西天</span>國王住城固然十分簡略，《大唐西域記》中的<span class="zhuanming">信度國</span>的地望也争議頗多，因此頗難考定其確切地址。<span class="zhuanming">康寧漢</span>認爲《西域記》中的<span class="zhuanming">信度國</span>爲<span class="zhuanming">上信德</span>（Upper Sindh），即現<i class="pageTag" onclick="viewPic('ZSK00357-001-L00050','1191312',this);" style="cursor:pointer;"> <span class="song">P50</span></i>今<span class="zhuanming">巴基斯坦</span><span class="zhuanming">信德</span>省北部地區，<span class="zhuanming">海格</span>（Haig）不同意這種看法，他認爲根據<span class="zhuanming">義净</span>《大唐西域求法高僧傳·玄照傳》的記載，<span class="zhuanming">玄照</span>是由<span class="zhuanming">迦畢試</span>經過<span class="zhuanming">信度</span>纔到達<span class="zhuanming">羅荼國</span>的。（<span class="zhuanming">羅荼</span>在<span class="zhuanming">古吉拉特</span>中部），因此《西域記》中的<span class="zhuanming">信度國</span>應在<span class="zhuanming">迦畢試</span>與<span class="zhuanming">羅荼</span>之間。即<span class="zhuanming">巴哈瓦浦爾</span>（Bahavapur）與<span class="zhuanming">昔卡爾浦爾</span>（Shikarpur）之間的地區。即現今<span class="zhuanming">巴基斯坦</span><span class="zhuanming">旁遮布省</span>南部。這也不能説是很满意的比定。</span> </p><p> <span class="font12 zhu">《西域記》中<span class="zhuanming">信度國</span>的都城號<span class="zhuanming">毘占婆補羅</span>。各家對這一地名也有不同的還原法，如：Viccharapura（Julien），Vichālapura（St．Martin），Bichwapura（Cunninghan），Vaśmapara（S．Beal），Vijñapura（Majumdar）等等。一般比定此城爲<span class="zhuanming">蘇庫爾</span>地方的<span class="zhuanming">阿洛爾</span>（Alor，Aror），即現今<span class="zhuanming">阿洛爾</span>以東五<span class="zhuanming">英</span>里處的古城<span class="zhuanming">武奇</span>（Uch）。</span> </p></div></div></div>
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一二、中天竺塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152244" key="1152244"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一二、中天竺塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152245" key="1152245"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00039','1191310',this);" style="cursor:pointer;"> <span class="song">P39</span></i><p class="font20" id="ZSK00357-001-BT0000014">一二﹑中天竺塔</p><p> <span>四。三道寳階塔。在<span class="zhuanming">中天</span>王住城西七日程。在兩<span class="zhuanming">恆河</span>間。<span class="zhuanming">仏</span>當從刀利天變成三道寳階。下<span class="zhuanming">閻浮提</span>地處。左金右銀。中吠瑠璃。<span class="zhuanming">仏</span>於中道。<span class="zhuanming">梵王</span>左路。<span class="zhuanming">帝釋</span>右階。侍<span class="zhuanming">仏</span>下來。即於此處置塔。見有寺僧有。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00040','1191310',this);" style="cursor:pointer;"> <span class="song">P40</span></i><p> <span class="font12 zhu">“刀利天”當作“<span class="zhuanming">忉利天</span>”。</span> </p><p> <span class="font12 zhu">末句“僧有”二字倒置，應爲“有僧”。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">這裏指一段<span class="zhuanming">佛教</span>神話中傳説，<span class="zhuanming">佛陀</span>上三十三天爲他的母親<span class="zhuanming">摩耶夫人</span>説法後，<span class="zhuanming">帝釋</span>以神力作三道寳階以供<span class="zhuanming">如來</span>自<span class="zhuanming">兜率天</span>下降到人間地方。此事見於佛典如《阿育王傳》及《增一阿含經》等。有名的<span class="zhuanming">山奇</span>石刻的浮雕上也刻有這一神話。<span class="zhuanming">法顯</span>和<span class="zhuanming">玄奘</span>對此也有所記載。《佛國記》：“有國名<span class="zhuanming">僧伽施</span>（Sānka-śya），<span class="zhuanming">佛</span>上忉利天三日，爲母説法來下處……<span class="zhuanming">佛</span>從忉利天上來向下，下時化成三道寳階。<span class="zhuanming">佛</span>在中道七寳階上行。<span class="zhuanming">梵天</span>亦化作白銀階，在右邊執白拂而侍。<span class="zhuanming">天帝釋</span>化作紫金階，在左邊執七寳蓋而侍。”<span class="zhuanming">僧伽施</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">劫比他</span>（Kapita）。《西域記》卷四：“<span class="zhuanming">劫比他國</span>……城東二十餘里有大伽藍……伽藍大垣内有三寳階，南北列，東西下，是<span class="zhuanming">如來</span>自三十三天降還也。昔<span class="zhuanming">如來</span>起自<span class="zhuanming">勝林</span>（Jetavana）上升天宫，居<span class="zhuanming">善法堂</span>，爲母説法。過三月已，將欲下降。<span class="zhuanming">天帝釋</span>乃縱神力，建立寳階，中階黄金，左水精，右白銀。<span class="zhuanming">如來</span>起<span class="zhuanming">善法堂</span>，從諸天衆，履中階而下：<span class="zhuanming">大梵王</span>執白拂，履銀階右侍。<span class="zhuanming">天帝釋</span>寳蓋，蹈水精階而左侍。天衆凌虚，散花讚德。數百年前，猶有階級，逮至今時，陷没已盡。”可見二人所記與<span class="zhuanming">慧超</span>頗有出入。<span class="zhuanming">劫比他</span>即<span class="zhuanming">僧伽施</span>，據<span class="zhuanming">康寧漢</span>比定，相當於現今<span class="zhuanming">桑結莎</span>（Sankisa）地處<span class="zhuanming">恆河</span>與<span class="zhuanming">朱牟那河</span>之間，即<span class="zhuanming">慧超</span>所謂“在兩<span class="zhuanming">恆河</span>間”（見前引Cunningham書311—314頁）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">藤田</span>氏舊注謂“自<span class="zhuanming">葛奴治</span>（Kanauj）至<span class="zhuanming">僧給薩</span>（Sankisa）實東南行五十英里。”是仍然沿用舊説的謬誤。應改爲“自<span class="zhuanming">僧<i class="pageTag" onclick="viewPic('ZSK00357-001-L00041','1191310',this);" style="cursor:pointer;"> <span class="song">P41</span></i>給薩</span>至<span class="zhuanming">葛奴治</span>，實東南約五十英里。”<span class="zhuanming">葛奴治</span>即<span class="zhuanming">曲女城</span>（Kanya-kubja），<span class="zhuanming">罽饒夷城</span>，<span class="zhuanming">羯若鞠闍國</span>），在<span class="zhuanming">僧給薩</span>的東南，而不在其西北。這點今本《西域記》均已改正。</span> </p><p> <span class="font12 zhu">又四大塔《悟空入竺記》作八塔，即“<span class="zhuanming">迦毘羅伐窣覩城</span>，<span class="zhuanming">佛</span>降生處塔。次<span class="zhuanming">摩竭提國</span>（Magadha）菩提道場成<span class="zhuanming">佛</span>處塔。……次<span class="zhuanming">波羅尼斯</span>城，<span class="zhuanming">仙人鹿野苑</span>中轉法輪處塔，次<span class="zhuanming">鷲峰山</span>，説法華等經處塔。次<span class="zhuanming">廣嚴城</span>（Vaisali）現不思議處塔。次<span class="zhuanming">泥嚩韈多城</span>（Devāvatara）從天降下三道寳階塔（自注亦云寳橋）。次<span class="zhuanming">室羅伐城</span>，<span class="zhuanming">逝多林給孤獨園</span>，説摩訶般答波羅密多，度諸外道處塔。次<span class="zhuanming">拘尸那城</span>，<span class="zhuanming">娑羅雙林</span>，入湼盤處塔”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">中天</span>王住城指<span class="zhuanming">葛那及</span>，即<span class="zhuanming">曲女城</span>，已見前述。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">刀利天</span>，刀爲“忉”之别字，<span class="zhuanming">忉利天</span>（Trayatrimśa）即梵語三十三天，爲<span class="zhuanming">佛</span>教的六欲天中的第二天。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">閻浮提地</span>，即<span class="zhuanming">閻浮提</span>（Jambudvipa），又譯作<span class="zhuanming">瞻部洲</span>，指<span class="zhuanming">妙高山</span>（Sumeru）以南的大洲，泛指世界而言。</span> </p><p> <span class="font12 zhu">吠琉璃（梵文Vaidurya，巴利文Veluriya）又譯毗瑠璃，鞞瑠璃，鞞稠利夜，鞞頭梨等。指青玉或猫眼石，<span class="zhuanming">玄應</span>《一切經音義》卷二四，吠瑠璃：“……皆梵音訛轉也。從山爲名，<span class="zhuanming">鞞頭梨</span>（Vidura）<span class="zhuanming">山</span>出此寳，青色。一切寳不可壞，亦非烟燄所能熔鑄。”又同書，《攝大乘論》琉璃條：“吠琉璃也，亦云毗琉璃，又言鞞頭梨，以山爲名，謂<span class="zhuanming">遠山</span>（Vidura）也，<span class="zhuanming">遠山</span>即<span class="zhuanming">須彌</span>（Sume-ra）山也。”不過應注意，琉璃一般指人工燒製的玻璃而言，與天然生的琉璃（青玉）並非一物。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">梵王</span>（Brahma），<span class="zhuanming">印度</span>教神話中的至高無上主神，宇宙萬<i class="pageTag" onclick="viewPic('ZSK00357-001-L00042','1191310',this);" style="cursor:pointer;"> <span class="song">P42</span></i>物的創造者。被描繪爲紅色，有四手四面，其妻爲<span class="zhuanming">吉祥天女</span>（Saravasti）。乃學問智慧之神。<span class="zhuanming">佛教</span>也採納了這一神話。不過其地位已退居於<span class="zhuanming">佛陀</span>之後。又在<span class="zhuanming">印度</span>傳統哲學中“梵”（Bra-hma，Brahman）有指宇宙之根本的意義。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">帝釋天</span>（Sakra）即<span class="zhuanming">因陀羅</span>（Indra），在《吠陀》中<span class="zhuanming">因陀羅神</span>居於首要地位。《吠陀》中讚頌他的詩歌比其餘各神都多。神話中的<span class="zhuanming">因陀羅</span>雖是父母所生，但變化無窮，法力無邊。他既是戰神，被描繪成金身﹑長臂，御着駕雙馬的戰車，手執金剛杵及箭，征服一切仇敵。又是恩惠之神，司降雨及肥沃豐收，又管暴風雨及雷電。《吠陀》之後的神話中，<span class="zhuanming">因陀羅</span>却退而居其次，列於所謂<span class="zhuanming">印度教</span>的三大主神，<span class="zhuanming">梵天</span>，<span class="zhuanming">偏入天</span>（Viṣṇu）<span class="zhuanming">自在天</span>（śiva）之後。在<span class="zhuanming">佛教</span>神話中他却成爲皈依<span class="zhuanming">佛教</span>諸人的保護者，並管轄四千國王及三十二天。</span> </p></div></div></div>
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重印後記
<div class="wlghyzd_wzb_18"><div id="FCdiv1152248" key="1152248"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 重印後記 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152249" key="1152249"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-M00019','1381922',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p class="font20" id="ZSK00357-001-BT0000049"><b>重印後記</b></p><p> <span>本書箋釋者張毅先生，四川成都人，四川社會科學院歷史研究所研究員，1994年因病逝世。本書於1994年底出版，承各方學者賜評，特别是敦煌學專家張湧泉先生提出了不少寳貴意見（見《書品》1996年第1期，中華書局版）。現根據張湧泉先生的意見作了部分修正，併此説明。</span> </p><p> <span class="font12 zhu">編者</span> </p><p> <span class="font12 zhu">1998年9月</span> </p></div></div></div>
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三○、吐火羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152251" key="1152251"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三○、吐火羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152252" key="1152252"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00096','1191328',this);" style="cursor:pointer;"> <span class="song">P96</span></i><p class="font20" id="ZSK00357-001-BT0000032">三○﹑吐火羅國</p><p> <span>又從此<span class="zhuanming">犯引國</span>。北行廿日。至<span class="zhuanming">吐火羅國</span>。王住城名爲<span class="zhuanming">縛底耶</span>。見今<span class="zhuanming">大𥦽</span>兵馬。在彼鎮押。其王被其王被逼。走向東一月程。在<span class="zhuanming">蒲特山</span>住。見屬<span class="zhuanming">大𥦽</span>所管。言音與諸國别。共<span class="zhuanming">罽賓</span>國少有相似。多分不同。衣著皮毬㲲布等。上至國王。下及黎庶。皆以皮毬爲上服。土地足駞騾羊馬㲲布蒲桃。食唯愛餅。土地寒冷。冬天霜雪也。國王首領及百姓等。甚敬三寶。足寺足僧。行小乘法。食内及葱韮等。不事外道。男人並剪䰅髮。女人在髮。土地足山。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00097','1191328',this);" style="cursor:pointer;"> <span class="song">P97</span></i><p> <span class="font12 zhu">“其王被”，三字重疊，應删後三字。</span> </p><p> <span class="font12 zhu">“皮毬”當爲“皮裘”之訛。</span> </p><p> <span class="font12 zhu">“食内及葱韮”，“内”爲“肉”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">吐火羅</span>（Tokhara）既是國名又是種族名。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">吐火羅國</span>，《新唐書》卷二二一下有傳：“<span class="zhuanming">吐火羅</span>，或曰<span class="zhuanming">土豁羅</span>，曰<span class="zhuanming">覩貨邏</span>，<span class="zhuanming">元魏</span>時謂<span class="zhuanming">吐呼羅</span>者，居<span class="zhuanming">葱嶺</span>西，<span class="zhuanming">烏滸河</span>之南，古<span class="zhuanming">大夏</span>地。與<span class="zhuanming">悒怛</span>雜處，勝兵十萬……，其王號<span class="zhuanming">葉護</span>，<span class="zhuanming">武德</span>（618—626）<span class="zhuanming">貞觀</span>（627—649）時再入獻，<span class="zhuanming">永徽</span>元年（650）獻大鳥……俗謂駝鳥……。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大夏</span>相當於西方史籍中的Bactria，原爲公元前三世紀<span class="zhuanming">希臘</span>人在<span class="zhuanming">中亞</span>所建立的國家，公元前255年脱離<span class="zhuanming">希臘</span>人的<span class="zhuanming">塞琉西</span>王朝而獨立。公元前二世紀上葉，<span class="zhuanming">大月氏</span>爲<span class="zhuanming">匈奴</span>所敗，被迫西遷後，過<span class="zhuanming">宛</span>，西擊<span class="zhuanming">大夏</span>而臣之，又爲<span class="zhuanming">月氏</span>所征服。<span class="zhuanming">斯特拉波</span>（Strabo）曾經提到公元前140—130年間渡<span class="zhuanming">藥殺水</span>（Yaxartes，即<span class="zhuanming">錫爾河</span>）在Bactria建國的有Asii，Pasiani，Tokhari，Sa-karoul等四個民族。東西方學者都曾對這四個民族進行過考證，意見相當分歧，其中<span class="zhuanming">馬嘉特</span>（Maquart）認爲《史記》﹑《漢書》中的<span class="zhuanming">大夏</span>即Tokhari的對音或略譯。<span class="zhuanming">岑仲勉</span>也有相同的看法。這一意見是中肯的，也與上引《新唐書》卷二二一下，“<span class="zhuanming">大夏</span>即<span class="zhuanming">吐火羅</span>也”的記載相合。致於認爲Asii和Pasani即<span class="zhuanming">大月氏</span>的説法，在對音上很難解釋，缺乏説服力。不過<span class="zhuanming">馬嘉特</span>與<span class="zhuanming">佛朗克</span>等人都認爲<span class="zhuanming">大月氏</span>與<span class="zhuanming">吐火羅</span>原先雖爲兩個不同的民族，後來都被迫西遷，征服<span class="zhuanming">大夏</span>之後，逐漸融合成爲一個民族，<i class="pageTag" onclick="viewPic('ZSK00357-001-L00098','1191328',this);" style="cursor:pointer;"> <span class="song">P98</span></i>雖然他們二人對這兩者西遷的路綫又有不同的意見。</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">大月氏國</span>居<span class="zhuanming">藍氏城</span>。初<span class="zhuanming">月氏</span>爲<span class="zhuanming">匈奴</span>所滅，西遷<span class="zhuanming">大夏</span>。分其國爲<span class="zhuanming">休密</span>﹑<span class="zhuanming">雙靡</span>﹑<span class="zhuanming">貴霜</span>﹑<span class="zhuanming">朌頓</span>﹑<span class="zhuanming">都密</span>凡五部翎侯。後百餘歲，<span class="zhuanming">貴霜</span>翎侯<span class="zhuanming">邱就</span>却滅四翎侯，自立爲王國，自號<span class="zhuanming">貴霜</span>，侵<span class="zhuanming">安息</span>，取<span class="zhuanming">高附</span>地。”（《後漢書·西域傳》）<span class="zhuanming">迦膩色迦</span>王在位時，文治武功極一時之盛，可説是<span class="zhuanming">貴霜王</span>朝的黄金時代。已見前述。在<span class="zhuanming">貴霜王</span>朝隆盛時期，我國史籍中不提<span class="zhuanming">大夏</span>﹑<span class="zhuanming">吐火羅</span>，可能是當時<span class="zhuanming">吐火羅</span>全境都歸<span class="zhuanming">貴霜</span>統治的緣故，如《魏略·西戎傳》所謂“<span class="zhuanming">大夏國</span>﹑<span class="zhuanming">高附</span>國﹑<span class="zhuanming">天竺</span>國皆屬<span class="zhuanming">月氏</span>”。</span> </p><p> <span class="font12 zhu">公元二世紀中葉<span class="zhuanming">波斯</span><span class="zhuanming">薩珊王朝</span>開始進攻<span class="zhuanming">貴霜帝</span>國。四世紀時<span class="zhuanming">貴霜</span>王朝受到<span class="zhuanming">波斯</span>和<span class="zhuanming">印度</span><span class="zhuanming">笈多</span>王朝的兩面夾攻，日趨衰微。此後<span class="zhuanming">貴霜</span>王朝統治下的<span class="zhuanming">吐火羅</span>一名也開始出現於我國史籍。《魏書》作<span class="zhuanming">吐呼羅</span>。《北史》及《隋書》作<span class="zhuanming">吐火羅</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">嚈噠</span>人進入<span class="zhuanming">中亞</span>後，佔領了<span class="zhuanming">吐火羅斯坦</span>，<span class="zhuanming">貴霜</span>人南遷，建立<span class="zhuanming">寄多羅</span>（Kidara）王朝。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">嚈噠</span>人爲了鞏固其對<span class="zhuanming">吐火羅</span>以及<span class="zhuanming">興都庫什山</span>以北地區的佔領，還對<span class="zhuanming">寄多羅</span>繼續用兵，迫使西遷，僅其殘部還留在<span class="zhuanming">健陀羅</span>，稱爲<span class="zhuanming">小月氏</span>，《魏書·西域傳》：“<span class="zhuanming">小月氏</span>國都<span class="zhuanming">富樓沙</span>城，其王本<span class="zhuanming">寄多羅</span>子也。<span class="zhuanming">寄多羅</span>爲<span class="zhuanming">匈奴</span>所逐西遷，後令其子守此城，因號<span class="zhuanming">小月氏</span>焉。”上文中所謂“<span class="zhuanming">匈奴</span>”實指<span class="zhuanming">嚈噠</span>，即<span class="zhuanming">白匈奴</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吐火羅斯坦</span>與<span class="zhuanming">粟特</span>（Sogdiana）是東西方陸上交通樞紐，無論在戰略或東西方貿易上都佔有重要地位。五世紀下半葉<span class="zhuanming">嚈噠</span>人佔領這兩處後，就以此作爲基地，對<span class="zhuanming">波斯</span><span class="zhuanming">薩珊</span>王朝進行過長達一百多年的戰争，以争奪“絲綢之路”西段上貿易的霸<i class="pageTag" onclick="viewPic('ZSK00357-001-L00099','1191328',this);" style="cursor:pointer;"> <span class="song">P99</span></i>權，並力圖使<span class="zhuanming">波斯</span>臣服。<span class="zhuanming">嚈噠</span>人曾先後三次參與<span class="zhuanming">波斯</span>王位廢立的鬥争。<span class="zhuanming">卑路斯</span>（Peroz）愴惶外逃後，曾在<span class="zhuanming">嚈噠</span>避難，並且還是借<span class="zhuanming">嚈噠</span>兵力纔奪取到王位，后又爲<span class="zhuanming">嚈噠</span>所敗。</span> </p><p> <span class="font12 zhu">六世紀中葉<span class="zhuanming">突厥</span>勃興，先攻滅<span class="zhuanming">蠕蠕</span>（<span class="zhuanming">柔然</span>），又擊敗<span class="zhuanming">嚈噠</span>，<span class="zhuanming">突厥</span>可汗“<span class="zhuanming">木桿</span>勇而多謀，遂擊<span class="zhuanming">茹茹</span>（蠕蠕）滅之，西破<span class="zhuanming">悒怛</span>（<span class="zhuanming">嚈噠</span>）。”<span class="zhuanming">波斯</span>王<span class="zhuanming">庫思老</span>（Khosru Anushiwar）誓雪祖父<span class="zhuanming">卑路兹</span>敗亡之耻，乃與<span class="zhuanming">突厥</span>可汗聯姻，合兵共繫<span class="zhuanming">嚈噠</span>。563—567年<span class="zhuanming">嚈噠</span>戰敗，國王被殺。<span class="zhuanming">吐火羅</span>遂爲<span class="zhuanming">西突厥</span><span class="zhuanming">室點密可汗</span>的屬地。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>稱<span class="zhuanming">突厥</span>統治下的<span class="zhuanming">吐火羅斯坦</span>爲“<span class="zhuanming">覩貨羅國</span>故地”。《西域記》卷一二“出<span class="zhuanming">鐵門</span>至<span class="zhuanming">覩貨邏國</span>故地，南北千餘里，東西三千餘里。東扼<span class="zhuanming">葱嶺</span>，西接<span class="zhuanming">波刺斯</span>，南<span class="zhuanming">大雪山</span>，北據<span class="zhuanming">鐵門</span>，<span class="zhuanming">縛芻</span>河中境西流，自數百年，王族絶嗣，酋豪力競，各擅君長，依川據險，分爲二十七國，雖畫野區分，總屬役<span class="zhuanming">突厥</span>”。這二十七個國家即，<span class="zhuanming">案咀羅縛國</span>﹑<span class="zhuanming">闊悉多國</span>﹑<span class="zhuanming">活國</span>﹑<span class="zhuanming">瞢健國</span>﹑<span class="zhuanming">阿利尼國</span>﹑<span class="zhuanming">曷羅夫</span>國﹑<span class="zhuanming">訖栗瑟摩國</span>﹑<span class="zhuanming">哂摩咀羅國</span>﹑<span class="zhuanming">鉢利曷</span>﹑<span class="zhuanming">鉢鐸創那國</span>﹑<span class="zhuanming">滛薄健國</span>﹑<span class="zhuanming">屈浪拏國</span>﹑<span class="zhuanming">達摩悉鐵帝國</span>﹑<span class="zhuanming">呾密</span>﹑<span class="zhuanming">赤鄂衍那</span>﹑<span class="zhuanming">忽露摩</span>﹑<span class="zhuanming">愉漫</span>﹑<span class="zhuanming">鞠和衍那</span>﹑<span class="zhuanming">護沙</span>﹑<span class="zhuanming">呵咄羅</span>﹑<span class="zhuanming">枸密陀</span>﹑<span class="zhuanming">縛伽浪</span>﹑<span class="zhuanming">訖露悉泯健</span>﹑<span class="zhuanming">忽懍</span>等。這些小國平日雖然各自爲政，但與<span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>交往時，仍以較高的葉護爲代表並用<span class="zhuanming">吐火羅</span>國的名義朝貢。所以《新唐書》及《册府元龜》的記載，<span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>時<span class="zhuanming">吐火羅</span>國曾先後遣使朝貢達二十次之多。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">縛底耶</span>（Bactria，Balkh），即<span class="zhuanming">大夏</span>國都<span class="zhuanming">藍氏城</span>，《魏書·西域傳》作<span class="zhuanming">薄提城</span>，同書《嚈噠傳》作<span class="zhuanming">拔底延</span>。《續高僧傳·達摩籍多傳》作<span class="zhuanming">薄佉羅</span>。《正法念處經》作<span class="zhuanming">婆佉羅</span>。《大唐西域記》<i class="pageTag" onclick="viewPic('ZSK00357-001-L00100','1191328',this);" style="cursor:pointer;"> <span class="song">P100</span></i>作<span class="zhuanming">縛喝</span>。《大唐西域求法高僧傳·玄照傳》作<span class="zhuanming">縛竭羅</span>。《新唐書·謝䫻傳》作<span class="zhuanming">縛底野</span>。即現今<span class="zhuanming">阿富汗</span>北部的<span class="zhuanming">巴爾赫</span>（Balkh）。此城歷史很古，原爲<span class="zhuanming">亞歷山大</span>大帝東征時所建，後來成爲<span class="zhuanming">大夏</span>國都，也是該國的政治﹑宗教和商業中心。<span class="zhuanming">貴霜</span>王朝時該地<span class="zhuanming">佛</span>教興盛，成爲<span class="zhuanming">大雪山</span>以北的<span class="zhuanming">佛教</span>中心，故有“<span class="zhuanming">小王舍</span>城”之稱。<span class="zhuanming">嚈噠</span>也似曾以此地爲國都。《北史·嚈噠傳》：“其王都<span class="zhuanming">拔底延</span>城，蓋<span class="zhuanming">王舍城</span>也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">蒲特山</span>即<span class="zhuanming">巴達克山</span>（Badak-Shan），《西域記》作<span class="zhuanming">鉢鐸創那</span>。</span> </p><p> <span class="font12 zhu">“國王首領及百姓等甚敬三寳”，七﹑八世紀時，<span class="zhuanming">吐火羅</span>境内仍有不少<span class="zhuanming">佛教</span>徒。據《西域記》所載，僅<span class="zhuanming">縛喝</span>國内“伽藍百有餘所，僧徒三千餘人”。<span class="zhuanming">呾密</span>國也有“伽藍十餘所，僧徒千餘人”。當然也有信徒較少的地方，如<span class="zhuanming">安咀羅縛</span>國只有“伽藍三所，僧徒數十”。但，一般説來，<span class="zhuanming">佛教</span>在該地仍然流行。<span class="zhuanming">吐火羅</span>僧侣也有到<span class="zhuanming">中國</span>弘法的。如<span class="zhuanming">洛陽</span><span class="zhuanming">龍門山</span>至今還保存有<span class="zhuanming">景雲</span>元年（710）<span class="zhuanming">吐火羅</span>僧人<span class="zhuanming">寳隆</span>的造像題記（原編號3—168）。<span class="zhuanming">吐火羅</span>高僧<span class="zhuanming">寂友</span>，在<span class="zhuanming">天授</span>（690—692）年間與<span class="zhuanming">康法藏</span>等合譯過《無垢浄光陀羅尼》，事見《高僧傳》三集卷二。</span> </p><p> <span class="font12 zhu">此外，必須指出，<span class="zhuanming">吐火羅</span>人中也有<span class="zhuanming">摩尼教</span>徒和<span class="zhuanming">景教</span>徒，並曾來<span class="zhuanming">中國</span>傳教。如<span class="zhuanming">開元</span>七年（719）<span class="zhuanming">吐火羅國</span><span class="zhuanming">支漠王</span>送來的解天文人<span class="zhuanming">大慕闍</span>就是<span class="zhuanming">摩尼教</span>的僧正（《册府元龜》卷九七一）。又在<span class="zhuanming">西安</span>建立《大秦景教流行碑》的人就是<span class="zhuanming">吐火羅</span>國<span class="zhuanming">巴黑里</span>（<span class="zhuanming">縛喝</span>）城<span class="zhuanming">密里斯</span>（Milis）之子，<span class="zhuanming">長安</span>總主教<span class="zhuanming">葉俟布錫德</span>（Yesbusid）。</span> </p></div></div></div>
</>
三一、波斯國
<div class="wlghyzd_wzb_18"><div id="FCdiv6268" key="6268"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三一、波斯國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152254" key="1152254"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00101','1191329',this);" style="cursor:pointer;"> <span class="song">P101</span></i><p class="font20" id="ZSK00357-001-BT0000033">三一﹑波斯國</p><p> <span>又從<span class="zhuanming">吐火羅國</span>。西行一月。至<span class="zhuanming">波斯國</span>。此王先管<span class="zhuanming">大𥦽</span>。<span class="zhuanming">大𥦽</span>是<span class="zhuanming">波斯</span>王放駞户。於後叛。便煞彼王。自立爲主。然今此國。却被<span class="zhuanming">大𥦽</span>所吞。衣舊著寬㲲布衫剪䰅髮。食唯餅肉。縱然有米。亦磨作餅喫也。土地出駞騾羊馬。出高大驢㲲布寳物。言音各别。不同餘國。土地人性。受與易。常於西海汎舶入南海。向<span class="zhuanming">師子國</span>取諸寳物。所以彼國云出寶物。亦向<span class="zhuanming">崑崙國</span>取金。亦汎舶<span class="zhuanming">漢地</span>。直至<span class="zhuanming">廣州</span>。取綾絹絲綿之類。土地出好細疊。國人愛煞生。事天。不識<span class="zhuanming">仏</span>法。</span> </p><p> <span class="font12 zhu">“此王先管大𥦽，大𥦽……”，原件祇寫一“大𥦽”，大﹑𥦽下各有重文符號，今分寫。</span> </p><p> <span class="font12 zhu">“放駞户”，“放”爲“牧”之訛。</span> </p><p> <span class="font12 zhu">“受與易”，當爲“愛興易”之訛。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">伊朗</span>人民與我國友好往還的歷史相當悠久。早在公元前二世紀<span class="zhuanming">漢武帝</span>時代，古<span class="zhuanming">波斯帝國</span>而興的<span class="zhuanming">帕提亞</span>（parthia）的<span class="zhuanming">阿爾撒斯</span>（Arsaces）王朝就開始和我國交往，我國古史中的<span class="zhuanming">安息</span>卽Arsaces一字的音譯。<span class="zhuanming">張騫</span>曾派遣副使至<span class="zhuanming">安息</span>。當<span class="zhuanming">漢武帝</span>的使者到達該國時，<span class="zhuanming">安息</span>國王特遣二萬騎兵遠到距王都數千里的東部邊界迎接，後來還派遣使者隨<span class="zhuanming">漢使</span>一道來參觀<span class="zhuanming">中國</span>的廣大。<span class="zhuanming">東漢</span>時<span class="zhuanming">班超</span>又派遣<span class="zhuanming">甘英</span>去<span class="zhuanming">安息</span>訪問。<span class="zhuanming">安息</span>使者訪<span class="zhuanming">華</span>時<i class="pageTag" onclick="viewPic('ZSK00357-001-L00102','1191329',this);" style="cursor:pointer;"> <span class="song">P102</span></i><span class="zhuanming">班超</span>還派他的兒子<span class="zhuanming">班勇</span>護送這批使者入塞而至<span class="zhuanming">中國</span>。《史記》和《漢書》都稱贊<span class="zhuanming">安息</span>的强大，前者説到達<span class="zhuanming">安息</span>的<span class="zhuanming">漢</span>使“過數千城，人民相屬甚多”。後者説：“其屬大小數百城，地方數千里，最大國也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">漢</span>代<span class="zhuanming">安息</span>和<span class="zhuanming">中國</span>的交往可能比<span class="zhuanming">天竺</span>還密切。《漢書》中有<span class="zhuanming">安息</span>傳而無<span class="zhuanming">天竺</span>傳足以説明這點。<span class="zhuanming">安息</span>人對於促進<span class="zhuanming">中</span><span class="zhuanming">印</span>文化交流的確起過相當作用。早期來<span class="zhuanming">華</span>譯經的高僧中就有好幾位<span class="zhuanming">安息</span>人。如<span class="zhuanming">漢桓帝</span>時來<span class="zhuanming">華</span>的<span class="zhuanming">安世高</span>，據説是<span class="zhuanming">安息</span>國王的太子。他博學多才，在<span class="zhuanming">西域</span>諸國很有聲譽，來<span class="zhuanming">華</span>後又通習<span class="zhuanming">中華</span>語言，先後譯出經論，凡三十幾部。他的譯文“義理明晰，文字允正，辨而不華，質而不野”。稍後的<span class="zhuanming">安玄</span>，曾在我國作過騎都尉，他與<span class="zhuanming">佛調</span>共譯的<span class="zhuanming">佛</span>經，被譽爲“理得者正，盡經微旨，<span class="zhuanming">郢</span>匠之美，見述後代”。</span> </p><p> <span class="font12 zhu">公元三世紀上葉，<span class="zhuanming">薩珊</span>王朝代<span class="zhuanming">安息</span>而興。此後和我國有密切往還。<span class="zhuanming">漢</span>語中<span class="zhuanming">波斯</span>一名最早見於《魏書》。<span class="zhuanming">北魏</span><span class="zhuanming">孝明帝</span><span class="zhuanming">神龜</span>（518—519）年間，<span class="zhuanming">波斯</span>國遣使上書及貢物，國書上寫道：“大國天子，天之所生，願日出處常爲<span class="zhuanming">漢</span>中天子，<span class="zhuanming">波斯</span>國王<span class="zhuanming">居和多</span>（Kobad）千萬敬拜。”<span class="zhuanming">北魏</span>朝廷派遣使者<span class="zhuanming">韓羊皮</span>出使<span class="zhuanming">波斯</span>；<span class="zhuanming">波斯</span>王也遣使回訪，並獻調象及珍物。<span class="zhuanming">北魏</span>時<span class="zhuanming">波斯</span>曾向<span class="zhuanming">中國</span>派過十次使節，《魏書·西域傳》中也以<span class="zhuanming">波斯</span>國傳最爲詳盡。此後<span class="zhuanming">隋煬帝</span>（605—618）時曾派云騎尉<span class="zhuanming">李昱</span>出使<span class="zhuanming">波斯</span>，該國也派使者隨<span class="zhuanming">昱</span>來<span class="zhuanming">華</span>貢獻方物。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>代<span class="zhuanming">波斯</span>與<span class="zhuanming">中國</span>的関係更爲密切。自<span class="zhuanming">唐太宗</span><span class="zhuanming">貞觀</span>二十一年（647）至<span class="zhuanming">代宗</span><span class="zhuanming">寳應</span>元年（762）的一百一十五年間，<span class="zhuanming">波斯</span>來<span class="zhuanming">華</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00103','1191329',this);" style="cursor:pointer;"> <span class="song">P103</span></i>的使節計有二十八次之多。</span> </p><p> <span class="font12 zhu">在<span class="zhuanming">伊斯蘭教</span>興起之前，<span class="zhuanming">阿拉伯</span>半島不僅東北一部分爲<span class="zhuanming">波斯</span>所統治。公元575年<span class="zhuanming">波斯</span>皇帝應<span class="zhuanming">也門</span>的<span class="zhuanming">希木葉爾</span>古王朝<span class="zhuanming">賽義夫</span>的懇請，派兵擊潰統治南<span class="zhuanming">阿拉伯</span>的<span class="zhuanming">阿比西尼</span>亞人，不久，<span class="zhuanming">也門</span>遂成爲一個<span class="zhuanming">波斯</span>省。七世紀上葉<span class="zhuanming">伊斯蘭教</span>興起之後不久，就以疾風暴雨之勢迅速向外擴張，始而戰勝<span class="zhuanming">拜占庭</span>人，奪得了半島北部的<span class="zhuanming">叙利亞</span>等地，繼而鋒芒指向<span class="zhuanming">薩珊王</span>朝，633年有名的“鎖鏈之戰”已注定了<span class="zhuanming">波斯</span>人的敗局。636年<span class="zhuanming">奈哈文德</span>（Nehavend）之役更給<span class="zhuanming">波斯</span>人以致命打擊。<span class="zhuanming">阿拉伯</span>人乘戰勝餘威迅速佔領了<span class="zhuanming">波斯</span>全境（邊遠一隅之地除外），這時<span class="zhuanming">阿拉伯</span>人的情况正如《新唐書·大食傳》所説：“滅<span class="zhuanming">波斯</span>，破<span class="zhuanming">拂菻</span>，南侵<span class="zhuanming">婆羅門</span>並諸國……其地廣萬里。”也是<span class="zhuanming">慧超</span>所記：“此王先管<span class="zhuanming">大𥦽</span>，<span class="zhuanming">大𥦽</span>是<span class="zhuanming">波斯</span>王放駞户，於後叛，便煞彼王，自立爲主。”這段話的真實含義。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大𥦽</span>，《新·舊唐書》﹑《經行記》﹑《諸蕃志》均作<span class="zhuanming">大食</span>。<span class="zhuanming">義净</span>《大唐西域求法高僧傳》作<span class="zhuanming">多氏</span>，《繼業行程》作<span class="zhuanming">大石</span>，本爲<span class="zhuanming">波斯</span>人稱呼<span class="zhuanming">阿拉伯</span>人的名稱Taji的譯音。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">波斯</span>人自古長於貿易。早在<span class="zhuanming">阿赫門尼德</span>王朝時，古<span class="zhuanming">波斯</span>帝國的商業就很發達，貨幣經濟井井有條，統一的貨幣統通於全國，加上交通設施完善，除主干的御道之外，還有其他道路，縱横交錯，四通八達，這都促進貿易的發展。爲了促進海外貿易，<span class="zhuanming">大流士一世</span>（Darius I521—485B．C．）不僅派遣<span class="zhuanming">小亞細亞</span>的<span class="zhuanming">卡里安達</span>人<span class="zhuanming">斯奇拉克</span>（Scylax of Caryanda）率艦隊沿<span class="zhuanming">印度河</span>下駛入海，在<span class="zhuanming">印度洋</span>上繞<span class="zhuanming">阿拉伯</span>半島航行了廿九個月而到<i class="pageTag" onclick="viewPic('ZSK00357-001-L00104','1191329',this);" style="cursor:pointer;"> <span class="song">P104</span></i>達<span class="zhuanming">埃及</span>；而且<span class="zhuanming">大流士</span>還下令開鑿，或修復，聯繫<span class="zhuanming">尼羅</span>河與<span class="zhuanming">紅海</span>的古運河。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">安息</span>的商業也很發達。《史記·大宛傳》稱<span class="zhuanming">安息</span>國：“民商賈用車及船行旁國，或數千里”，《漢書·西域傳》也説<span class="zhuanming">安息國</span>“商賈車船行旁國”。</span> </p><p> <span class="font12 zhu">古代陸上的絲綢之路西段有相當長一部分還通過<span class="zhuanming">安息</span>境内，<span class="zhuanming">羅馬帝國</span>與東方的絲綢貿易海陸兩方面都爲<span class="zhuanming">安息</span>人所壟斷。他們多方阻止<span class="zhuanming">甘英</span>西去<span class="zhuanming">大秦</span>。並一再阻礙<span class="zhuanming">大秦</span>與<span class="zhuanming">中國</span>的直接交往。《後漢書·西域傳》説<span class="zhuanming">大秦</span>國：“與<span class="zhuanming">安息</span><span class="zhuanming">天竺</span>交市海中利有十倍……其（指<span class="zhuanming">大秦</span>）王常欲通使於<span class="zhuanming">漢</span>，而<span class="zhuanming">安息</span>欲以<span class="zhuanming">漢</span>之繪綵與之交市，故遮閡不得自達。”</span> </p><p> <span class="font12 zhu">代<span class="zhuanming">安息</span>而興的<span class="zhuanming">薩珊</span>王朝對絲綢貿易也採取同一政策。爲了争奪對這條横貫<span class="zhuanming">中亞</span>的商道的霸權，<span class="zhuanming">波斯</span>與<span class="zhuanming">嚈噠</span>人曾進行過長達一個多世紀的苦戰，也使<span class="zhuanming">嚈噠</span>人三次介入<span class="zhuanming">波斯</span>王位廢立的鬥争，不過<span class="zhuanming">嚈噠</span>人在宫庭政變中並不那末成功，在控制絲綢貿易方面佔上風的時間也不長。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突厥</span>興起後情况就大爲改觀。六世紀初<span class="zhuanming">突厥</span>人以疾風驟雨之勢，崛起於漠北，轉瞬之間地廣萬里，西起<span class="zhuanming">里海</span>，東至<span class="zhuanming">遼東</span>，都是其縱横之地。六世紀末雖然分爲<span class="zhuanming">東</span><span class="zhuanming">西</span>兩<span class="zhuanming">突厥</span>，其勢力仍不可侮。<span class="zhuanming">西突厥</span>的强盛情况已見前述。昔日爲<span class="zhuanming">嚈噠</span>人所佔據的領域幾乎全歸<span class="zhuanming">西突厥</span>之手。</span> </p><p> <span class="font12 zhu">由於陸上的絲綢貿易受到<span class="zhuanming">突厥</span>的阻撓，<span class="zhuanming">波斯</span>人不能再把持一切，於是他們遂轉而由海上直接來<span class="zhuanming">中國</span>購買。以往<span class="zhuanming">波斯</span>人是從<span class="zhuanming">師子國</span>市場上來販運絲綢的。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00105','1191329',this);" style="cursor:pointer;"> <span class="song">P105</span></i><p> <span class="font12 zhu"><span class="zhuanming">師子國</span>是現今<span class="zhuanming">斯里蘭卡</span>的古名。我國古籍如《佛國記》﹑《宋書》﹑《梁書》及《新·舊唐書》均作<span class="zhuanming">師子國</span>，係譯自梵文Sim-haladvipa（或巴利文Sihadipa），《西域記》音譯爲<span class="zhuanming">僧伽羅</span>，也義譯爲<span class="zhuanming">執師子國</span>。《孔雀王經》别譯爲<span class="zhuanming">私訶羅</span>，<span class="zhuanming">竺枝</span>《扶南記》﹑《酉陽雜徂》别譯爲<span class="zhuanming">私訶條</span>。<span class="zhuanming">阿拉伯</span>人稱爲Silan，Sirendib。<span class="zhuanming">宋</span>以後著作，如《諸蕃志》中的<span class="zhuanming">細藍</span>﹑<span class="zhuanming">細輪疊</span>，《宋史·注輦傳》中的<span class="zhuanming">悉藍地</span>﹑<span class="zhuanming">西藍山</span>以及《明史》﹑《星槎勝覽》﹑《瀛涯勝覽》中的<span class="zhuanming">錫蘭</span>都是其對音。《元史》譯爲<span class="zhuanming">信合納帖</span>則是Simhalad-vipa的對音。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">斯里蘭卡</span>號稱爲<span class="zhuanming">印度</span>洋上的珍珠。地當<span class="zhuanming">東</span><span class="zhuanming">西亞</span>航綫的中心。自古航運和海上貿易就很發達。<span class="zhuanming">柯斯馬士</span>（Cosmos Indi-copleutes）的《基督教諸國風土誌》説：“因其地位適中，該島是<span class="zhuanming">印度</span>各地船只，以及<span class="zhuanming">波斯</span>和<span class="zhuanming">埃塞俄比亞</span>船隻集中的處所。它同樣也派遣許多自己的船隻前往外國港口。它從<span class="zhuanming">中國</span>以及其他東方市場獲得絲綢﹑沉香﹑丁香﹑檀香和其他物品。然後再轉售給西方港口，<span class="zhuanming">馬拉巴爾</span>，<span class="zhuanming">迦利阿那</span>，<span class="zhuanming">信德</span>，<span class="zhuanming">波斯</span>和<span class="zhuanming">希臘</span>以及<span class="zhuanming">紅海</span>中的<span class="zhuanming">阿杜拉</span>。”<span class="zhuanming">師子國</span>的海船很大也很多。<span class="zhuanming">西晉</span>時<span class="zhuanming">法顯</span>從<span class="zhuanming">師子國</span>東歸時，就是乘坐該國可載二百餘人的商人大船到達<span class="zhuanming">耶婆提</span>，然後轉船回國。<span class="zhuanming">唐</span><span class="zhuanming">李肇</span>《國史補》：“南海舶，外國舶也，每歲至<span class="zhuanming">安南</span>，<span class="zhuanming">廣州</span>﹑<span class="zhuanming">師子國</span>舶最大，梯而上下數丈，皆積寳貨。”<span class="zhuanming">唐</span>時<span class="zhuanming">金剛智</span>來華時，也是在“<span class="zhuanming">師子國</span>登舟，共三十五舟，一月至<span class="zhuanming">佛誓</span>”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">波斯</span>人在<span class="zhuanming">師子國</span>市場上勢力之大可由下述事實證明。據<span class="zhuanming">普洛柯比攸土</span>（Procupius）的《<span class="zhuanming">波斯戰紀</span>》首卷的記載，<span class="zhuanming">拜占庭</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00106','1191329',this);" style="cursor:pointer;"> <span class="song">P106</span></i>帝王<span class="zhuanming">查士丁尼</span>（Justinian）曾遣使與<span class="zhuanming">奥克蘇姆</span>王國結盟。他要求<span class="zhuanming">埃塞俄比亞</span>人“向<span class="zhuanming">印度</span>人購買絲綢，轉售給<span class="zhuanming">羅馬</span>人，從而可賺得大量金錢。這對<span class="zhuanming">羅馬</span>人也有好處，使<span class="zhuanming">羅馬</span>人不致再被迫把金錢送給他們的仇敵（<span class="zhuanming">波斯人</span>）”。<span class="zhuanming">埃塞俄比亞</span>人最初同意這樣做，後來却表示無能爲力：“因爲<span class="zhuanming">波斯</span>人充斥於（<span class="zhuanming">錫蘭</span>）的每個港口。<span class="zhuanming">印度</span>船一到，他們就把整船的貨物都買下了，因爲他們就住在<span class="zhuanming">印度</span>的鄰近。”住在鄰近不是一個充足的理由。真正的原因是<span class="zhuanming">波斯</span>人是老主顧，<span class="zhuanming">師子國</span>人不敢和他們的對頭交易，以免得罪他們。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">薩珊</span>王朝時<span class="zhuanming">波斯</span>商人來<span class="zhuanming">華</span>的很多，貿易額也很大。解放以來我國境内出土的<span class="zhuanming">薩珊</span>王朝銀幣足以説明這點，不但其數量十分可觀，而且出土點也分佈很廣，西至<span class="zhuanming">陝</span>西，東達<span class="zhuanming">河北</span><span class="zhuanming">定縣</span>，南抵<span class="zhuanming">廣東</span>的<span class="zhuanming">英德</span>與<span class="zhuanming">曲江</span>。其中以<span class="zhuanming">卑路斯</span>及其前王的銀幣爲最多。（詳見<span class="zhuanming">夏鼐</span>《中國最近發現的波斯薩珊朝銀幣》。《青海西寧出土波斯薩珊朝銀幣》，二文均見夏鼐《攷古學論文集》科學出版社，1961年，北京）<span class="zhuanming">鑑真</span>大師東渡時曾在<span class="zhuanming">廣州</span>見到“江中有<span class="zhuanming">婆羅門</span>，<span class="zhuanming">波斯</span>，<span class="zhuanming">崑崙</span>等帕，不計其數，並載香藥﹑珍寳，積載如山”。又近年在<span class="zhuanming">新疆</span>出土有許多絲織品，其中一些絲織物上的圖案顯然是<span class="zhuanming">波斯</span>風格。這説明<span class="zhuanming">波斯</span>人購買我國絲綢之多，纔會有特别織出<span class="zhuanming">波斯</span>人所喜愛的圖案，以供專銷該國之用。</span> </p><p> <span class="font12 zhu">即使<span class="zhuanming">大食</span>興起之後，在我國的<span class="zhuanming">波斯</span>人仍然十分衆多，而且在商業上力量也很雄厚。<span class="zhuanming">唐</span>人小説和筆記中有不少描繪<span class="zhuanming">波斯</span>商胡富豪的文字。<span class="zhuanming">李商隱</span>的《雜纂》一書的《不相稱》條中有“窮<span class="zhuanming">波斯</span>，病醫生”的句子，以貧窮與<span class="zhuanming">波斯</span>人爲名實不符的例證，足<i class="pageTag" onclick="viewPic('ZSK00357-001-L00107','1191329',this);" style="cursor:pointer;"> <span class="song">P107</span></i>以説明他們在商業上獲利之大了。在<span class="zhuanming">黑衣大食</span>時代<span class="zhuanming">波斯</span>人在政治上大爲抬頭，在商業和航運上也有舉足輕重之勢。<span class="zhuanming">唐</span>人著作中往往<span class="zhuanming">波斯</span><span class="zhuanming">大食</span>併稱，下面兩條記載足以説明來<span class="zhuanming">華</span>的這類商人的衆多。</span> </p><p> <span class="font12 zhu">一﹑《新唐書·田神功傳》稱<span class="zhuanming">肅宗</span><span class="zhuanming">上元</span>元年（760），<span class="zhuanming">神功</span>攻下<span class="zhuanming">揚州</span>時：“<span class="zhuanming">大食</span>，<span class="zhuanming">波斯</span>賈胡死者數千人。”</span> </p><p> <span class="font12 zhu">二﹑《通鑑》卷二二○：“<span class="zhuanming">肅宗</span><span class="zhuanming">乾元</span>元年（756）九月，據<span class="zhuanming">廣州</span>所奏，‘有<span class="zhuanming">大食</span>，<span class="zhuanming">波斯</span>圍州城，刺史<span class="zhuanming">章利見</span>踰城走，二國兵掠倉庫，焚廬舍，浮海而去’。”</span> </p><p> <span class="font12 zhu">隨着<span class="zhuanming">波斯</span>與我國物質文化交流日益頻繁，<span class="zhuanming">中國</span>産品各品種傳入<span class="zhuanming">波斯</span>的很多，<span class="zhuanming">波斯</span>傳來我國的也不少。對此，有專書如<span class="zhuanming">勞費爾</span>的《中國伊朗編》（Laufer：Sino-Iranica——現有<span class="zhuanming">林筠因</span>譯本）可資參考。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">波斯</span>人雖然信奉<span class="zhuanming">祆教</span>，但不僅古代<span class="zhuanming">安息</span>人甚至中世紀的<span class="zhuanming">薩珊</span>王朝時，仍有一部分人信<span class="zhuanming">佛教</span>。如<span class="zhuanming">玄奘</span>訪<span class="zhuanming">印</span>時，<span class="zhuanming">波（剌）斯</span>國仍有“伽藍二三，僧徒數百，並學小乘教説一切有部法”。<span class="zhuanming">大食</span>興起之後，<span class="zhuanming">波斯</span>全國均改奉伊斯蘭教。所以<span class="zhuanming">慧超</span>説該國人“事天，不識<span class="zhuanming">佛</span>法”。</span> </p><p> <span class="font12 zhu">又，我國古籍中還有一個<span class="zhuanming">南海</span>中的<span class="zhuanming">波斯</span>，其地望在<span class="zhuanming">緬甸</span>或<span class="zhuanming">馬來亞</span>，與<span class="zhuanming">慧超</span>所記<span class="zhuanming">伊朗</span>高原上的<span class="zhuanming">波斯</span>不可混合爲一談。（可參攷，<span class="zhuanming">費瑯</span>：《南海中之波斯》，見《西域南海史地考證譯叢·續編》）</span> </p></div></div></div>
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二八、謝䫻國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152257" key="1152257"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二八、謝䫻國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152258" key="1152258"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00093','1191326',this);" style="cursor:pointer;"> <span class="song">P93</span></i><p class="font20" id="ZSK00357-001-BT0000030">二八﹑謝䫻國</p><p> <span>又從此<span class="zhuanming">罽賓國</span>西行至七日<span class="zhuanming">謝䫻國</span>。彼自呼云<span class="zhuanming">社護羅薩他郍</span>。土人是胡。王及兵馬。即是<span class="zhuanming">突厥</span>。其王即是<span class="zhuanming">罽賓</span>王姪兒。自把部落兵馬。住於此國。不屬餘國。亦不屬阿叔。此王及首領。雖是<span class="zhuanming">突厥</span>。極敬三寳。足寺足僧。行大乘法。有一大<span class="zhuanming">突厥</span>首領。名<span class="zhuanming">娑鐸幹</span>。每年一迴設。金銀無數。多於彼王。衣着人風。土地所出。與<span class="zhuanming">罽賓</span>王相似。言音各别。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00094','1191326',this);" style="cursor:pointer;"> <span class="song">P94</span></i><p> <span class="font12 zhu">首行原件“西行至七日<span class="zhuanming">謝䫻國</span>”“至”與“七日”倒置，應改“七日至”。三行原件“部落兵馬住此於國”，此於二字倒置，並改正。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">謝䫻</span>（Sagestan，Sadjestan），又稱Zawulistan。<span class="zhuanming">慧超</span>此處所謂“彼自呼云<span class="zhuanming">社護羅薩他那</span>”即Javulasthāna的對音。《西域記》作<span class="zhuanming">漕矩吒</span>（Jaguda），<span class="zhuanming">玄應</span>《一切經音義》作<span class="zhuanming">闍烏荼婆他那</span>（Jagudavardana）。《隋書》作<span class="zhuanming">漕國</span>。</span> </p><p> <span class="font12 zhu">《新唐書》卷二二一下有傳：“<span class="zhuanming">謝䫻</span>，居<span class="zhuanming">吐火羅</span>西南，本曰<span class="zhuanming">漕矩吒</span>，或曰<span class="zhuanming">漕矩</span>，<span class="zhuanming">顯慶</span>（656—660）時謂<span class="zhuanming">訶達羅支</span>。<span class="zhuanming">武后</span>（684—704）改今號。東距<span class="zhuanming">罽賓</span>，東<span class="zhuanming">北帆</span>延皆四百里，南<span class="zhuanming">婆羅門</span>，西<span class="zhuanming">波斯</span>，北<span class="zhuanming">護時健</span>（Zujdjin）。其王居<span class="zhuanming">鶴悉那</span>（Gazna）城，地七千里，亦治<span class="zhuanming">阿娑你城</span>（Guzra，Gusaristan）多鬱金﹑瞿草，流泉灌田。國中有<span class="zhuanming">突厥</span>﹑<span class="zhuanming">罽賓</span>﹑<span class="zhuanming">吐火羅</span>種人雜居。<span class="zhuanming">罽賓</span>王取其子弟持兵以禦<span class="zhuanming">大食</span>，<span class="zhuanming">景雲</span>（710—711）初，遣使朝貢，後遂臣<span class="zhuanming">罽賓</span>。<span class="zhuanming">開元</span>八年（720）天子册<span class="zhuanming">葛達羅支頡利發爾</span>爲王。至<span class="zhuanming">天寳</span>（742—755）中數朝獻。”上文中的<span class="zhuanming">訶達羅支</span>及<span class="zhuanming">葛達羅支</span>均爲<span class="zhuanming">訶羅達支</span>（Arodhadj）之誤。<span class="zhuanming">鶴悉那</span>《北史》中的<span class="zhuanming">伽色尼</span>，《酉陽雜俎》卷一八二<span class="zhuanming">伽闍那國</span>。多數學者比定爲現今<span class="zhuanming">阿富汗</span><span class="zhuanming">伽兹尼</span>附近的<span class="zhuanming">扎巴爾</span>（Zabal），在<span class="zhuanming">喀布爾</span>以南約一百五十五公里。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">罽鐸幹</span>頭一字是衍文。《唐書》作達干（Tarkan，Dar-ghan），<span class="zhuanming">突厥</span>大臣稱號。</span> </p></div></div></div>
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二九、犯引國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152261" key="1152261"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二九、犯引國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152262" key="1152262"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00095','1191327',this);" style="cursor:pointer;"> <span class="song">P95</span></i><p class="font20" id="ZSK00357-001-BT0000031">二九﹑犯引國</p><p> <span>又從<span class="zhuanming">謝䫻國</span>。北行七日。至<span class="zhuanming">犯引國</span>。此王是胡。不屬餘國。兵馬强多。諸國不敢來侵。衣著㲲布衫皮毬氈衫等類。土地出羊馬㲲布之屬。甚足蒲桃。土地有雪極寒。住多依山。王及首領百姓等。大敬三寳。足寺足僧。行大小乘法。此國及<span class="zhuanming">謝䫻</span>等。亦並剪於䰅髮。人風大分與<span class="zhuanming">罽賓</span>相似。别異處多。當土言音。不同餘國。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">犯引</span>，中古<span class="zhuanming">波斯</span>語（Pehlevi）作Bamikan，梵語作Bami-yana，（<span class="zhuanming">馮</span>譯<span class="zhuanming">伯希和</span>《中國載籍中之梵衍那》，見《西域南海史地考證譯叢》第一編）。《北史》作<span class="zhuanming">范陽國</span>。《隋書》作<span class="zhuanming">帆延</span>。《册府元龜》作<span class="zhuanming">范延</span>。《西域記》作<span class="zhuanming">梵衍那</span>，《新唐書》中有三個不同譯名：<span class="zhuanming">帆延</span>﹑<span class="zhuanming">望延</span>﹑<span class="zhuanming">梵衍那</span>。《舊唐書·地理志》作<span class="zhuanming">失苑延</span>，“苑”當爲“范”之訛。《唐會要》卷七三及《隋書》卷八三均作<span class="zhuanming">失范延</span>，此字係該國古名śer-i-Bamikan——的對音。其地在今<span class="zhuanming">阿富汗</span>首都<span class="zhuanming">喀布爾</span>以西約一百五十<span class="zhuanming">英</span>里的<span class="zhuanming">巴米安</span>（Bāmiān），位於<span class="zhuanming">興都庫斯山</span>麓。</span> </p><p> <span class="font12 zhu">《新唐書》卷二二一下有傳：“<span class="zhuanming">帆延</span>者，或曰<span class="zhuanming">望衍</span>，曰<span class="zhuanming">梵衍那</span>，居<span class="zhuanming">斯卑莫運山</span>之旁，西北與<span class="zhuanming">時護健</span>接，東南距<span class="zhuanming">罽賓</span>，西南<span class="zhuanming">訶達羅支</span>，與<span class="zhuanming">吐火羅</span>連境，地寒，人穴處，王治<span class="zhuanming">羅爛城</span>，有大城四五，水北流入<span class="zhuanming">烏滸河</span>，<span class="zhuanming">貞觀</span>（627—649）初遣使者入朝。<span class="zhuanming">顯慶</span>三<i class="pageTag" onclick="viewPic('ZSK00357-001-L00096','1191327',this);" style="cursor:pointer;"> <span class="song">P96</span></i>年（658）以<span class="zhuanming">羅爛</span>城爲<span class="zhuanming">寫鳳</span>都督府，<span class="zhuanming">縛時</span>城爲<span class="zhuanming">悉萬州</span>，授<span class="zhuanming">主蔔寫風州</span>都督，管内五州諸軍事。自是朝貢不絶。”上文中的<span class="zhuanming">羅爛城</span>，又稱<span class="zhuanming">羅匐</span>（Lahun）城。即Ghulghula流入<span class="zhuanming">烏滸河</span>的水即<span class="zhuanming">昆都斯</span>（Gundus）河。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">梵衍那</span>地勢險峻，時序寒烈的情況，《慈恩傳》上有較詳記載：“……入<span class="zhuanming">梵衍國</span>，國東西二千餘里，在雪山中，塗路艱危，倍于凌磧之地，凝雲飛雪，曾不蹔霽，或逢尤甚之處，則平途數丈，故<span class="zhuanming">宋玉</span>稱西方之艱，層冰峩峩，飛雪千里，即此也。”</span> </p><p> <span class="font12 zhu">當年<span class="zhuanming">玄奘</span>法師到達此國時，曾受到國王和該國僧侣們的熱情接待。<span class="zhuanming">玄奘</span>所記該國高四百十五尺的大佛像，至今猶存（實測高35米）。<span class="zhuanming">阿富汗</span>考古部門還在按照<span class="zhuanming">玄奘</span>記載，對該地<span class="zhuanming">佛教</span>古蹟作進一步發掘。</span> </p></div></div></div>
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二六、覽波國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152265" key="1152265"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二六、覽波國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152266" key="1152266"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00087','1191324',this);" style="cursor:pointer;"> <span class="song">P87</span></i><p class="font20" id="ZSK00357-001-BT0000028">二六﹑覽波國</p><p> <span>又從此<span class="zhuanming">建馱羅國</span>。西行入山七日。至<span class="zhuanming">覽波國</span>。此國無王。有大首領。亦屬<span class="zhuanming">建馱羅國</span>所管。衣著言音。與<span class="zhuanming">建馱羅國</span>相似亦有寺有僧。敬信三寳。行大乘法。</span> </p><p> <span class="font12 zhu">覽波原件作“<span class="zhuanming">覽彼</span>”，當爲“<span class="zhuanming">覽波</span>”之訛，亦作<span class="zhuanming">嵐婆</span>。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">覽波</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">濫波</span>，均爲梵文Lampāka音譯，<span class="zhuanming">托勒密</span>《地理學》作Lambatai，<span class="zhuanming">康寧漢</span>認爲可能是Lambagai的訛誤，因爲<span class="zhuanming">希臘</span>文字母t，與g極易混淆，即現今<span class="zhuanming">拉格曼</span>（Laghman），在<span class="zhuanming">喀布爾河</span>北岸。（Cunninghami Ancient Geography of India，p．36。）</span> </p><p> <span class="font12 zhu">我國高僧到過此地的不多，<span class="zhuanming">玄奘</span>赴<span class="zhuanming">印</span>時，經過此國，曾住<i class="pageTag" onclick="viewPic('ZSK00357-001-L00088','1191324',this);" style="cursor:pointer;"> <span class="song">P88</span></i>過三天，並留有記載，見《大唐西域記》卷二。此外僅<span class="zhuanming">道宣</span>的《釋迦方志》中亦有一簡短記載：“<span class="zhuanming">濫波</span>國者，在<span class="zhuanming">無熱池</span>（Anavatapta）西。倚北胡<span class="zhuanming">活國</span>東南。三重<span class="zhuanming">黑嶺</span>，北約雪山，都城周十餘里，寺十餘所，僧數亦少。多學大乘，天祠數十，異道特多。”<span class="zhuanming">活國</span>即<span class="zhuanming">昆都茲</span>。</span> </p></div></div></div>
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二七、罽賓國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152269" key="1152269"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二七、罽賓國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152270" key="1152270"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00088','1191325',this);" style="cursor:pointer;"> <span class="song">P88</span></i><p class="font20" id="ZSK00357-001-BT0000029">二七﹑罽賓國</p><p> <span>又從此<span class="zhuanming">覽波</span>國西行入山。經於八日程。至<span class="zhuanming">罽賓國</span>。此國亦是<span class="zhuanming">建馱羅</span>王所管。此王夏在<span class="zhuanming">罽賓</span>。逐涼而坐。冬往<span class="zhuanming">建馱羅</span>。趁暖而住。彼即無雪。暖而不寒。其<span class="zhuanming">罽賓</span>國冬天積雪。爲此冷也。</span> </p><p> <span class="font12 zhu">此傳之<span class="zhuanming">罽賓</span>乃指<span class="zhuanming">迦畢試</span>（又譯<span class="zhuanming">迦臂施</span>﹑<span class="zhuanming">迦比沙</span>﹑<span class="zhuanming">迦毗尸</span>）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">罽賓</span>是和我國有來往較早的國家之一。<span class="zhuanming">漢武帝</span>時（公元前140—87年）始通<span class="zhuanming">中國</span>，並幾度派遣過使者來<span class="zhuanming">漢</span>朝。最多時“其使數年而壹至云”。《漢書·西域傳》中有<span class="zhuanming">罽賓</span>國傳，稱其“王治<span class="zhuanming">循鮮</span>城，去<span class="zhuanming">長安</span>二千二百里，不屬都護，户口﹑勝兵多；大國也。東北至都護治所六千八百四十里；東至<span class="zhuanming">烏秅</span>國二千二百五十里；東北至<span class="zhuanming">難兜國</span>九日行；西北與<span class="zhuanming">大月氏</span>，西南與<span class="zhuanming">烏弋山離</span>接。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">北魏</span><span class="zhuanming">正平</span>初年（452）<span class="zhuanming">罽賓</span>使者還來過我國。此後百餘年間未見有使者來華，因之此後<span class="zhuanming">罽賓</span>國的方位也不復爲人們熟<i class="pageTag" onclick="viewPic('ZSK00357-001-L00089','1191325',this);" style="cursor:pointer;"> <span class="song">P89</span></i>悉，以致史臣記載失實，如《隋書》卷八三：“<span class="zhuanming">漕國</span>在<span class="zhuanming">葱嶺</span>之北，<span class="zhuanming">漢</span>時<span class="zhuanming">罽賓</span>國也。其王姓<span class="zhuanming">昭武</span>。”此處的<span class="zhuanming">漕國</span>即《大唐西域記》中的<span class="zhuanming">漕矩吒</span>，在今<span class="zhuanming">伽志尼</span>（Gazni）地方。《隋書》中的錯誤顯然可見。<span class="zhuanming">杜預</span>就已指出其誤。如《通典》一九二卷：<span class="zhuanming">罽賓</span>國條：“至<span class="zhuanming">隋</span>時謂之<span class="zhuanming">漕國</span>，在<span class="zhuanming">葱嶺</span>之西南，（《隋史》即<span class="zhuanming">漢</span>時<span class="zhuanming">罽賓</span>國。）”</span> </p><p> <span class="font12 zhu">由於史籍中的這些混亂，給<span class="zhuanming">罽賓</span>的比定造成不少困難。近代學者對<span class="zhuanming">罽賓</span>的考證意見也相當分歧。有兩類説法甚至完全相反。</span> </p><p> <span class="font12 zhu">一類可以<span class="zhuanming">烈維</span>爲代表，主張<span class="zhuanming">漢</span>時之<span class="zhuanming">罽賓</span>乃指<span class="zhuanming">克什米爾</span>（<span class="zhuanming">迦濕彌羅</span>），自<span class="zhuanming">漢</span>至<span class="zhuanming">北魏</span>皆然，<span class="zhuanming">唐</span>時之<span class="zhuanming">罽賓</span>乃指<span class="zhuanming">迦畢試</span>，（詳見《罽賓考》﹑《西域南海史地考證譯叢七編》）。</span> </p><p> <span class="font12 zhu">另一類則有<span class="zhuanming">岑仲勉</span>。他提出與前者相反的看法，認爲：“此<span class="zhuanming">罽賓</span>乃<span class="zhuanming">晉</span>以後之<span class="zhuanming">罽賓</span>，即<span class="zhuanming">支僧載</span>《外國事》之<span class="zhuanming">罽密</span>，《大唐西域記》之<span class="zhuanming">迦濕彌羅</span>，《漢書》之<span class="zhuanming">罽賓</span>則爲《西域記》之<span class="zhuanming">迦畢試</span>（Ka-piśa）。兩地迥别。自<span class="zhuanming">西晉</span>末葉以還，外國翻經師不審<span class="zhuanming">漢</span>籍古地，如<span class="zhuanming">安法欽</span>《阿育王傳》（306），<span class="zhuanming">羅什</span>《大智度論》（405），<span class="zhuanming">求那跋陀羅</span>，《雜阿含經》（435—）等均以<span class="zhuanming">罽賓</span>爲<span class="zhuanming">迦濕彌羅</span>。初祇指鹿爲馬，久乃習非成是，<span class="zhuanming">罽賓</span>之本稱遂張冠李戴矣”（《佛游天竺記考釋》28頁）。他又説：“<span class="zhuanming">烈維</span>謂<span class="zhuanming">罽賓</span>初爲<span class="zhuanming">克什米爾</span>之譯音，自<span class="zhuanming">漢</span>至<span class="zhuanming">北魏</span>皆以名其地，至<span class="zhuanming">唐</span>時因其音與<span class="zhuanming">迦畢試</span>相近，故又以名<span class="zhuanming">迦畢試</span>，别名古之<span class="zhuanming">罽賓</span>爲<span class="zhuanming">迦濕彌羅</span>云云。其考定與事實適相反。今當正言之曰：<span class="zhuanming">罽賓</span>初爲<span class="zhuanming">迦畢試</span>之譯音，<span class="zhuanming">西晉</span>嘗翻<span class="zhuanming">迦濕彌羅</span>爲<span class="zhuanming">罽密</span>，自後翻經師誤以<span class="zhuanming">罽密</span>爲<span class="zhuanming">罽賓</span>，六朝遂沿其誤。<span class="zhuanming">唐</span>初學者始知之。因通稱古<span class="zhuanming">罽賓</span>爲<span class="zhuanming">迦畢試</span>，<span class="zhuanming">罽密</span>爲<span class="zhuanming">迦濕<i class="pageTag" onclick="viewPic('ZSK00357-001-L00090','1191325',this);" style="cursor:pointer;"> <span class="song">P90</span></i>彌羅</span>焉。”（《漢書西域傳地理校釋》152頁）。</span> </p><p> <span class="font12 zhu">我們贊同前一種看法而不能同意岑氏的看法；因爲它缺乏説服力。首先，他説<span class="zhuanming">西晉</span>以來的譯師誤<span class="zhuanming">罽密</span>爲<span class="zhuanming">罽賓</span>，六朝以後沿用其誤的説法是主觀臆測之辭。衆所週知，我國古代翻譯佛經都不是單幹，而是由精通佛典與梵文的外國譯師與熟悉我國典籍的文臣和僧侣共同進行的。而且譯名主要由<span class="zhuanming">中國</span>文臣來確定，<span class="zhuanming">西晉</span>去<span class="zhuanming">漢</span>末不過百年，怎能説<span class="zhuanming">西晉</span>文臣就不審漢籍古地？外國譯師雖不熟悉我國古籍，但他們大都來自<span class="zhuanming">印度</span>各國（如<span class="zhuanming">求那跋陀羅</span>等），或熟知<span class="zhuanming">南亞</span>各地情况（如<span class="zhuanming">鳩摩羅什</span>），這兩方面人才合作精心譯製的佛典中的譯名，<span class="zhuanming">岑</span>氏輕率地予以否定，未免主觀武斷。</span> </p><p> <span class="font12 zhu">其次，他認爲<span class="zhuanming">唐</span>初學者更正<span class="zhuanming">西晉</span>六朝以來對<span class="zhuanming">罽賓</span>一名的誤用，也是没有根據的。他説：“其實<span class="zhuanming">唐</span>人於<span class="zhuanming">罽賓</span>國所在，已屢有説明。《西域記》三<span class="zhuanming">迦濕彌羅</span>注云‘舊曰<span class="zhuanming">罽賓</span>訛也。’言外見得<span class="zhuanming">迦濕彌羅</span>不應稱爲<span class="zhuanming">罽賓</span>。”<span class="zhuanming">岑</span>先生的“言外見得”又是主觀臆測之辭。其實<span class="zhuanming">玄奘</span>所謂的“訛也”是指其譯音不確切，而不是改正其“張冠李戴”的錯誤。精通梵文的<span class="zhuanming">玄奘</span>對於舊譯名中不切合梵音的總是注上“訛也”二字。這類例證在《西域記》中真是指不勝屈。反之，參與<span class="zhuanming">玄奘</span>譯事的<span class="zhuanming">道宜</span>所作的《釋迦方誌》中<span class="zhuanming">迦濕彌羅</span>國下注有“古曰<span class="zhuanming">罽賓</span>”，而並未説這是錯誤的。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>人稱<span class="zhuanming">迦畢試</span>爲<span class="zhuanming">罽賓</span>可説是約定俗成，而並非恢復<span class="zhuanming">漢</span>朝舊稱。<span class="zhuanming">唐</span>代該國與我國交往相當密切。早在<span class="zhuanming">武德</span>二年（619）就曾遣使來<span class="zhuanming">華</span>。<span class="zhuanming">貞觀</span>（627—649）中不僅來獻名馬，還派人護送<span class="zhuanming">唐</span>朝使者到<span class="zhuanming">印度</span>。<span class="zhuanming">顯慶</span>三年（659）以其地爲<span class="zhuanming">修鮮都督府</span>。<span class="zhuanming">唐<i class="pageTag" onclick="viewPic('ZSK00357-001-L00091','1191325',this);" style="cursor:pointer;"> <span class="song">P91</span></i>高宗</span><span class="zhuanming">顯慶</span>六年（661），<span class="zhuanming">王玄策</span>第三次奉使<span class="zhuanming">印度</span>時就是取道<span class="zhuanming">迦畢試</span>而歸國。<span class="zhuanming">神龍</span>初（706）拜其王<span class="zhuanming">修鮮</span>等十一州諸軍事。<span class="zhuanming">開元</span>七年册封<span class="zhuanming">葛羅達支</span>特勒爲其王。后又封爲<span class="zhuanming">烏散特勒洒</span>。<span class="zhuanming">天寳</span>四載（745）册封其王子<span class="zhuanming">勃（匐）準</span>襲<span class="zhuanming">罽賓</span>及<span class="zhuanming">烏萇</span>國王，當時<span class="zhuanming">罽賓</span>不僅統治<span class="zhuanming">烏萇</span>，而且統治<span class="zhuanming">健陀羅</span>，是一個相當大的國家。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦畢試</span>國的歷史相當古老，古<span class="zhuanming">波斯</span><span class="zhuanming">大流士</span>的摩崖碑銘中已出現此名，作Kāpisa。<span class="zhuanming">普林尼</span>《博物志》中作Capissa。<span class="zhuanming">托勒</span>密《地理學》稱該國位於<span class="zhuanming">喀布爾</span>東北<span class="song">150</span><span class="zhuanming">英</span>里處。<span class="zhuanming">儒蓮</span>（Julien）認爲應在現今<span class="zhuanming">阿富汗</span><span class="zhuanming">潘吉希爾</span>（Panjshir）與<span class="zhuanming">塔高（Tagoa）河谷</span>地區。<span class="zhuanming">貴霜</span>王朝曾佔領該地，成爲<span class="zhuanming">迦膩色迦</span>王的夏都，<span class="zhuanming">玄奘</span>對此有所記載。《西域記》卷一<span class="zhuanming">迦畢試</span>國：“……聞之舊曰：‘昔<span class="zhuanming">健陀羅國</span><span class="zhuanming">迦膩色迦王</span>，威被鄰國，化洽遠方，治兵廣地，至<span class="zhuanming">葱嶺</span>東，<span class="zhuanming">河西</span>蕃維，畏威送質。<span class="zhuanming">迦膩色迦王</span>既得質子，特加禮命，寒暑改館，冬居<span class="zhuanming">印度</span>諸國，夏還<span class="zhuanming">迦畢試國</span>，春秋止<span class="zhuanming">健駄羅國</span>。”這種冬夏易都的作法也爲後世<span class="zhuanming">罽賓</span>（<span class="zhuanming">迦畢試</span>）的統治者所繼承。《悟空入竺記》上也記載：“至<span class="zhuanming">乾陀羅國</span>，此即<span class="zhuanming">罽賓</span>東都城也，王者冬居此國，夏處<span class="zhuanming">罽賓</span>，隨其喧涼，以順其性。”</span> </p><p> <span class="font12 zhu">近代<span class="zhuanming">法</span>國學者曾在<span class="zhuanming">迦膩色迦王</span>夏都的宫殿遺址<span class="zhuanming">柏格藍</span>（Begrain）進行發掘，先後出土有公元一至五世紀的大量貨幣與衆多的工藝美術品，足以證明<span class="zhuanming">玄奘</span>所説<span class="zhuanming">迦畢試</span>國“異方奇貨，多聚此國”一語的真實。</span> </p><p> <span>此國土人是胡。王及兵馬<span class="zhuanming">突厥</span>。衣著言音食飲。與<span class="zhuanming">吐火羅</span>國大同少異。無問男之與女。並皆著㲲布衫袴及<i class="pageTag" onclick="viewPic('ZSK00357-001-L00092','1191325',this);" style="cursor:pointer;"> <span class="song">P92</span></i>靴。男女衣服無有差别。男人並剪鬢髮。女人髮在。土地出駞騾羊馬驢牛㲲布蒲桃大小二麥欝金香等。國人大敬信三寳。足寺足僧。百姓家各絲造寺。供養三寶。大城中有一寺。名<span class="zhuanming">沙糸寺</span>。寺中見<span class="zhuanming">仏</span>螺髻骨舍利。見在王官百姓每日供養。此國行小乘。亦住山裏。山頭無有草木。恰似火燒山也。</span> </p><p> <span class="font12 zhu">“百姓家各絲造寺”，“絲”乃“自之訛，（<span class="zhuanming">羽田</span>則認爲“竝”之訛）。</span> </p><p> <span class="font12 zhu">六朝以前對外國（包括<span class="zhuanming">印度</span>）總稱爲胡。<span class="zhuanming">隋</span>朝有名的沙門<span class="zhuanming">彦宗</span>對此提出反駁。他在其《辯正論》上寫道：“彌天<span class="zhuanming">釋道安</span>每稱，譯胡爲<span class="zhuanming">秦</span>，有五失本，三不易也。……舊唤彼方，總名胡國。<span class="zhuanming">安</span>雖遠識，未變常語。胡本雜戎之胤。<span class="zhuanming">梵</span>唯真聖之苗。相既懸殊，理無相濫，不善諳習，多致雷同。見有胡貌，即云梵種。實是梵人漫云胡族，莫分真僞，良可哀哉！語梵雖訛，比别猶别，改爲梵學，知非胡者。”<span class="zhuanming">隋</span>以後所謂胡遂不包括<span class="zhuanming">印度</span>，僅用以指<span class="zhuanming">中亞</span>及<span class="zhuanming">北亞</span>各族。<span class="zhuanming">慧超</span>此處即指<span class="zhuanming">中亞</span>各民族。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吐火羅</span>（梵文Tukhāra希臘文Tochari，《大秦景教流行中國碑》作Tohuristan，<span class="zhuanming">藏</span>文Tho-ko，Tho-gar，Thod-kar，Thod-gar。近代<span class="zhuanming">歐洲</span>語言作Tokharistan）又譯<span class="zhuanming">兜怯勒</span>（《鞞婆紗論》），<span class="zhuanming">兜沙羅</span>（《雜阿含》），<span class="zhuanming">都怯</span>（《正法念處經》），<span class="zhuanming">覩火羅</span>（《孔雀王經》），<span class="zhuanming">覩貨邏</span>（《西域記》），<span class="zhuanming">吐呼羅</span>（《魏書》），《隋書》﹑《唐書》均作<span class="zhuanming">吐火羅</span>。該國情况詳後。又此處所説與<span class="zhuanming">吐火羅</span>國大同小異的語言不是指我國<span class="zhuanming">新疆</span><span class="zhuanming">塔里木</span>盆地通行過的所謂<span class="zhuanming">吐<i class="pageTag" onclick="viewPic('ZSK00357-001-L00093','1191325',this);" style="cursor:pointer;"> <span class="song">P93</span></i>火羅語</span>（實即<span class="zhuanming">龜兹</span>語），而是指<span class="zhuanming">中亞</span>的<span class="zhuanming">大夏</span>—<span class="zhuanming">吐火羅</span>語。均詳下節。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">貴霜</span>王朝之後，<span class="zhuanming">罽賓</span>淪爲<span class="zhuanming">波斯</span><span class="zhuanming">薩珊</span>王朝的附庸。五世紀中葉<span class="zhuanming">嚈達</span>人侵入<span class="zhuanming">中亞</span>之後，又受<span class="zhuanming">嚈噠</span>統治。六世紀中葉<span class="zhuanming">西突厥</span><span class="zhuanming">室點密</span>可汗與<span class="zhuanming">波斯</span>王<span class="zhuanming">庫恩老</span>合兵攻破<span class="zhuanming">嚈噠</span>人之後，此國又爲<span class="zhuanming">突厥</span>所統治。據<span class="zhuanming">開元</span>六年（718）<span class="zhuanming">西突厥</span><span class="zhuanming">阿史那特</span>勒<span class="zhuanming">僕羅</span>上書中稱當時<span class="zhuanming">謝䫻</span>﹑<span class="zhuanming">罽賓</span>等國都歸<span class="zhuanming">吐火羅</span>葉護管轄，所以<span class="zhuanming">慧超</span>在這裏所“王及兵馬<span class="zhuanming">突厥</span>”，直接統治<span class="zhuanming">罽賓</span>國的王室爲<span class="zhuanming">沙系耶斯</span>（Shāhiyas）這裏所説的大城中的<span class="zhuanming">沙系寺</span>即國王所造的佛寺。又如《悟空入竺記》中所載<span class="zhuanming">健陀羅國</span>有<span class="zhuanming">特勒灑</span>寺，<span class="zhuanming">突厥</span>王子造也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦畢試國</span>的風土人情，<span class="zhuanming">玄奘</span>《西域記》也有所記載，可與<span class="zhuanming">慧超</span>所記相比較。</span> </p></div></div></div>
</>
二四、烏長國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152273" key="1152273"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二四、烏長國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152274" key="1152274"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00084','1191322',this);" style="cursor:pointer;"> <span class="song">P84</span></i><p class="font20" id="ZSK00357-001-BT0000026">二四﹑烏長國</p><p> <span>又從此<span class="zhuanming">建馱羅</span>國。正北入山三日程。至<span class="zhuanming">烏長國</span>。彼自云<span class="zhuanming">鬱地引郍</span>。此王大敬三寶。百姓村㽵。多分施入寺家供養。少分自留。以供養衣食。設齋供養每日是常。足寺足僧。僧稍多於俗人也。專行大乘法也。衣著飲食人風。與<span class="zhuanming">建馱羅</span>國相似。言音不同。土地足駞騾羊馬㲲布之類。節氣甚冷。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">烏長</span>（梵文Uḍḍiyāna，Udyāna，巴利文Uyyāna），又譯<span class="zhuanming">烏萇</span>（《佛國記》，《魏書》，《洛陽伽藍記》），<span class="zhuanming">烏仗</span>（《增壹阿含》），<span class="zhuanming">烏仗那</span>（《西域記》），<span class="zhuanming">優填囊</span>（《佛祖統記》），<span class="zhuanming">越底延</span>（《新<i class="pageTag" onclick="viewPic('ZSK00357-001-L00085','1191322',this);" style="cursor:pointer;"> <span class="song">P85</span></i>唐書》）等等，均<span class="zhuanming">鬱地引郍</span>（Uḍḍiyāna）一字的對音。位於<span class="zhuanming">印度河</span>上游，<span class="zhuanming">旁遮普</span>以北夾<span class="zhuanming">蘇婆伐窣堵河</span>（Subhavastu，即現今Swat河）兩岸。其領域包括現今<span class="zhuanming">潘可拉</span>（Pangkora），<span class="zhuanming">比賈瓦爾</span>（Bijawar），<span class="zhuanming">斯瓦特</span>（Swat），<span class="zhuanming">布尼爾</span>（Bunir）等四個地區。古都<span class="zhuanming">達麗羅川</span>（Darel），其後遷都<span class="zhuanming">瞢揭釐</span>（Mangali），即現今<span class="song">Manglaur</span></span> </p><p> <span class="font12 zhu">古代我國高僧最早到過此國而又留下記載的是<span class="zhuanming">法顯</span>，其次是<span class="zhuanming">宋雲</span>。他對<span class="zhuanming">烏場國</span>頗多贊美之辭：“北接<span class="zhuanming">葱嶺</span>，南連<span class="zhuanming">天竺</span>，土氣和暖，地方數千，民物殷阜，匹<span class="zhuanming">臨緇</span>之<span class="zhuanming">神州</span>，原田膴膴，等<span class="zhuanming">咸陽</span>之上土。”<span class="zhuanming">宋雲</span>曾受到該國王的接待。“國王見<span class="zhuanming">宋雲</span>，云<span class="zhuanming">大魏</span>使來，膜拜受詔書……遣解<span class="zhuanming">魏</span>語人問<span class="zhuanming">宋雲</span>曰：‘卿是日出人也？’<span class="zhuanming">宋雲</span>答曰：‘我國東界有大海水，日出其中，實如來旨。’又問曰：‘彼國出聖人否？’<span class="zhuanming">宋雲</span>具説<span class="zhuanming">周</span>﹑<span class="zhuanming">孔</span>﹑<span class="zhuanming">莊</span>﹑<span class="zhuanming">老</span>之德；次序<span class="zhuanming">蓬萊山</span>上銀闕金堂，神仙聖人，並在其上，説<span class="zhuanming">管輅</span>善卜，<span class="zhuanming">華陀</span>治病，<span class="zhuanming">左慈</span>方術，如此之事，分别説之，王曰：‘若如卿言，即是<span class="zhuanming">佛國</span>，我命當終，願生彼國。’”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">宋雲</span>和<span class="zhuanming">烏場</span>國王這段談話，可算是<span class="zhuanming">中</span><span class="zhuanming">印</span>文化交流史的一段珍貴史料，也是<span class="zhuanming">中</span><span class="zhuanming">印</span>人民友好史上的佳話。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">宋雲</span>之後<span class="zhuanming">玄奘</span>也曾訪問過<span class="zhuanming">烏長國</span>。《西域記》中作<span class="zhuanming">烏仗那</span>。並記載該國古代<span class="zhuanming">佛教</span>很盛，<span class="zhuanming">玄奘</span>到達時已相當衰微：“……夾<span class="zhuanming">蘇婆伐窣堵</span>河，舊有一千四百伽藍，多已荒蕪。昔僧徒一萬八千，今漸減少。”</span> </p><p> <span class="font12 zhu">《新唐書》卷二二一上有<span class="zhuanming">烏萇國</span>傳：“<span class="zhuanming">烏茶</span>者，亦曰<span class="zhuanming">烏伏那</span>，亦曰<span class="zhuanming">烏萇</span>，直<span class="zhuanming">天竺</span>南，地廣五千里，東距<span class="zhuanming">勃律</span>六百里，西<span class="zhuanming">罽賓</span>四<i class="pageTag" onclick="viewPic('ZSK00357-001-L00086','1191322',this);" style="cursor:pointer;"> <span class="song">P86</span></i>百里，山谷相屬，産金鐵，蒲桃，鬱金，稻歲熟，人柔詐，善咒術，國無刑殺，抵死者放之窮山。罪有疑，飲以藥，視溲清濁而决輕重，有五城，王居<span class="zhuanming">術瞢蘖利城</span>，一曰<span class="zhuanming">瞢揭釐城</span>，東北有<span class="zhuanming">達麗羅川</span>即<span class="zhuanming">烏萇</span>舊地。”很顯然《唐書》的作者把<span class="zhuanming">烏萇</span>與《西域記》卷十的<span class="zhuanming">烏荼</span>（Orissa）混爲一談，致有“<span class="zhuanming">南天竺</span>南”的錯誤。又<span class="zhuanming">烏伏那</span>即<span class="zhuanming">烏仗那</span>的筆誤，此外記載，大體正確。</span> </p><p> <span class="font12 zhu">八世紀上葉侵入<span class="zhuanming">中亞</span>的<span class="zhuanming">大食</span>人曾對<span class="zhuanming">烏長國</span>進行過多次的誘降工作。但遭到拒絶。<span class="zhuanming">唐玄宗</span>對他抵抗<span class="zhuanming">大食</span>的行爲相當嘉奬：“<span class="zhuanming">大食</span>與<span class="zhuanming">烏萇</span>東鄰接。<span class="zhuanming">開元</span>（713—741）中數誘之，其王與<span class="zhuanming">骨咄</span>﹑<span class="zhuanming">俱位</span>二王不肯臣，<span class="zhuanming">玄宗</span>命使册爲王。”又《册府元龜》卷九六四載<span class="zhuanming">開元</span>八年（720）“四月，遣使册立<span class="zhuanming">烏長</span>國王﹑<span class="zhuanming">骨咄</span>國王﹑<span class="zhuanming">俱位</span>國王，並降册文，皆賜綵二百段，三國在<span class="zhuanming">安西</span>之西，與<span class="zhuanming">大食</span>鄰境，<span class="zhuanming">大食</span>煽誘爲虐，皆守節不從，潛布欵誠於朝庭，帝深嘉之”。</span> </p><p> <span class="font12 zhu">與<span class="zhuanming">慧超</span>同時代的<span class="zhuanming">悟空</span>也隨<span class="zhuanming">唐</span>朝的使者到達此國。</span> </p></div></div></div>
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二五、拘衛國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152277" key="1152277"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二五、拘衛國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152278" key="1152278"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00086','1191323',this);" style="cursor:pointer;"> <span class="song">P86</span></i><p class="font20" id="ZSK00357-001-BT0000027">二五﹑拘衛國</p><p> <span>又從<span class="zhuanming">烏長</span>國。東北入山十五日程。至<span class="zhuanming">拘衛國</span>。彼自呼云<span class="zhuanming">奢摩褐羅闍國</span>。此王亦敬信三寶。有寺有僧。衣著言音。與<span class="zhuanming">烏長國</span>相似。著㲲衫袴等。亦有羊馬等也。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">拘衛國</span>，<span class="zhuanming">悟空</span>作<span class="zhuanming">拘緯</span>，《漢書》作<span class="zhuanming">雙靡</span>。《魏書》作<span class="zhuanming">㖠彌</span>，《唐書》作<span class="zhuanming">俱位</span>，曾受<span class="zhuanming">唐</span>室册封，已見上引文。《新唐書》卷二二一<i class="pageTag" onclick="viewPic('ZSK00357-001-L00087','1191323',this);" style="cursor:pointer;"> <span class="song">P87</span></i>下：“<span class="zhuanming">俱位</span>或曰<span class="zhuanming">商彌</span>，在<span class="zhuanming">勃律河</span>北。”在現今<span class="zhuanming">奇特拉爾</span>（Chitral）與<span class="zhuanming">馬斯圖吉</span>（Mastuj）之間。該國位置在<span class="zhuanming">烏長</span>西北。<span class="zhuanming">慧超</span>此處所謂“東北入山十五日程”，方向有誤。</span> </p><p> <span class="font12 zhu">我國高僧最早到達此國的爲<span class="zhuanming">宋雲</span>，他的行記作<span class="zhuanming">󲴑彌</span>。又《北史》卷九七：“<span class="zhuanming">󲴑彌</span>國在<span class="zhuanming">波知</span>之南，山居不信<span class="zhuanming">佛</span>法，專事諸神，亦附<span class="zhuanming">嚈噠</span>，東有<span class="zhuanming">鉢盧勒國</span>，路險，緣鐵鎖而度，下不見底。”知可<span class="zhuanming">佛教</span>傳入該國較晚。此後<span class="zhuanming">玄奘</span>到過此國並留有記載。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">奢摩褐羅闍</span>乃梵文śamarājā的對音。<span class="zhuanming">商彌</span>，即<span class="zhuanming">奢摩</span>的轉音。</span> </p></div></div></div>
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二二、小勃律國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152281" key="1152281"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二二、小勃律國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152282" key="1152282"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00069','1191320',this);" style="cursor:pointer;"> <span class="song">P69</span></i><p class="font20" id="ZSK00357-001-BT0000024">二二﹑小勃律國</p><p> <span>又<span class="zhuanming">迦葉彌羅國</span>西北。隔山七日程。至<span class="zhuanming">小</span><span class="zhuanming">㔜律國</span>。此屬<span class="zhuanming">漢</span>國所管。衣著人風。飲食言音。與<span class="zhuanming">大</span><span class="zhuanming">㔜</span><span class="zhuanming">律</span>相似。著㲲衫及靴。剪其󵵙髮。頭上󵵚疊布一條。女人在髮。貧多富少。山川狹小。田種不多。其山憔𣐎。元無樹木及於諸草。其<span class="zhuanming">大㔜律</span>。元是<span class="zhuanming">小㔜律</span>王所住之處。爲<span class="zhuanming">吐蕃</span>來逼。走入<span class="zhuanming">小㔜律</span>國坐。首領百姓。在彼<span class="zhuanming">大㔜律</span>不來。</span> </p><p> <span class="font12 zhu">“㔜”即“勃”字。󵵙，或爲鬚之别字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">疊布，即白疊布，是一種棉布。又作帛疊，亦作白緤或白<i class="pageTag" onclick="viewPic('ZSK00357-001-L00070','1191320',this);" style="cursor:pointer;"> <span class="song">P70</span></i>牒。《梁書·西域傳》<span class="zhuanming">高昌</span>國條：“多草木，草實如璽中絲如細纑，名白疊子，國人多取織以爲布，布甚軟白，交市用焉。”《廣韻》棉字條：“其實如酒杯，中有綿，如蠶棉，可作布，又名曰緤。”<span class="zhuanming">王符</span>《潛夫論·浮侈篇》：“今京師貴戚，……皆服文細綵牒。”<span class="zhuanming">李賢</span>注牒曰：“今疊布。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">小勃律</span>，在今<span class="zhuanming">吉爾吉特</span>（Gilgit）。《新唐書·小勃律傳》：“<span class="zhuanming">小勃律</span>去京師九千里而嬴，東少南三千里距<span class="zhuanming">吐蕃</span>贊普牙（帳），東（當作西）八百里屬<span class="zhuanming">烏萇</span>，東南三百<span class="zhuanming">大勃律</span>，南五百里<span class="zhuanming">箇失密</span>。北五百里當<span class="zhuanming">護密</span>之<span class="zhuanming">娑勒城</span>（Sarha）。王居<span class="zhuanming">蘖多城</span>（Chi-tral），臨<span class="zhuanming">娑夷水</span>（Sai），其西山嶺有大城曰<span class="zhuanming">迦布羅</span>（Kabul）。<span class="zhuanming">開元</span>初，王<span class="zhuanming">没謹忙</span>來朝，<span class="zhuanming">玄宗</span>以兒子畜之，以其地爲<span class="zhuanming">綏遠軍</span>。國迫<span class="zhuanming">吐蕃</span>數爲所困。<span class="zhuanming">吐蕃</span>曰：‘我非謀爾國，假道攻<span class="zhuanming">四鎮</span>爾’。久之，<span class="zhuanming">吐蕃</span>奪其九城，<span class="zhuanming">没謹忙</span>求救<span class="zhuanming">北庭</span>，節度使<span class="zhuanming">張孝嵩</span>遣<span class="zhuanming">疏勒</span>副使<span class="zhuanming">張思禮</span>率鋭兵四千倍道往。<span class="zhuanming">没謹忙</span>因出兵，大破<span class="zhuanming">吐蕃</span>，復九城。詔册爲<span class="zhuanming">小勃律王</span>，遣大首領<span class="zhuanming">察卓那斯摩没</span>入謝。”<span class="zhuanming">大</span>﹑<span class="zhuanming">小勃律</span>的分裂約在<span class="zhuanming">開元</span>初，因前引《新唐書·大勃律傳》及《册府元龜》都曾載<span class="zhuanming">開元</span>五年（717）册封<span class="zhuanming">蘇弗舍利支離泥</span>，<span class="zhuanming">開元</span>八年（720）册封<span class="zhuanming">蘇麟陀逸</span>之，<span class="zhuanming">爲勃律</span>國王。被<span class="zhuanming">吐蕃</span>所逼走的可能即後者。<span class="zhuanming">小勃律</span>戰略地位十分重要，是<span class="zhuanming">吐蕃</span>攻取四鎮的必經之地，所以一再進逼，同書《吐蕃傳》對此記載較詳：“（<span class="zhuanming">開元</span>）十年（722），攻<span class="zhuanming">小勃律國</span>，其王<span class="zhuanming">没謹忙</span>請書於<span class="zhuanming">北庭</span>節度使<span class="zhuanming">張孝嵩</span>曰：‘<span class="zhuanming">勃律</span>，<span class="zhuanming">唐</span>之西門，失之則西門諸國皆墮<span class="zhuanming">吐蕃</span>，都護圖之。’<span class="zhuanming">孝嵩</span>聽許，遣<span class="zhuanming">疏勒</span>付使<span class="zhuanming">張思禮</span>以步騎四千晝夜馳，與<span class="zhuanming">謹忙</span>兵夾攻<span class="zhuanming">吐蕃</span>，死者數萬，多取鎧杖牛羊，復九城故地。始<span class="zhuanming">勃律</span>王來朝，父<i class="pageTag" onclick="viewPic('ZSK00357-001-L00071','1191320',this);" style="cursor:pointer;"> <span class="song">P71</span></i>事帝，還國置<span class="zhuanming">綏遠軍</span>以扞<span class="zhuanming">吐蕃</span>，故歲常戰。<span class="zhuanming">吐蕃</span>每曰：‘我非利各國，我假道取四鎮爾。’及是累歲不出兵。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>經過這一帶地方時，剛在此役以後不久，所以説<span class="zhuanming">小勃律</span>“屬<span class="zhuanming">漢</span>國所管”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">勃律</span>不僅戰略地位重要，而且對<span class="zhuanming">佛教</span>的傳播，<span class="zhuanming">苯教</span>和<span class="zhuanming">藏</span>傳<span class="zhuanming">佛教</span>的發展都有重大意義。如<span class="zhuanming">勃律</span>語對<span class="zhuanming">蓮華生</span>故事的傳播起過不小作用。（詳見<span class="zhuanming">勞費</span>：《勃律語及蓮華生的歷史地位》（B．Laufer：Die Bru-za Sprach und die historische stellung des Padmasambhava）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">西德</span><span class="zhuanming">海德堡</span>大學<span class="zhuanming">葉特瑪爾</span>教授對<span class="zhuanming">勃律</span>的歴史地理很有研究，發表過多篇富有創見的論文，他對<span class="zhuanming">沙畹</span>以<span class="zhuanming">大勃律</span>爲Baltis-tan，<span class="zhuanming">小勃律</span>爲Gilgit，這一比定頗有異議，其論證較爲繁瑣，這裏無法引證，對此有興趣的人士可以參考他下述論文：《論勃律》（K．Jettmar：Bolor—A Contribution to pollitical and thnic Georaphy of North Pakistan—Journal of Central Asia﹑Vol．Ⅱ，No．1，1979．）《從勃律到巴爾提斯坦》（Von Bolor zu Baltistan—Die Baltis，ein Bergvolk in Norden Pakistan，Museum tiir Völker Runde Frankturt，1989．）。</span> </p></div></div></div>
</>
二三、建馱羅國
<div class="wlghyzd_wzb_18"><div id="FCdiv67418" key="67418"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二三、建馱羅國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152284" key="1152284"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00071','1191321',this);" style="cursor:pointer;"> <span class="song">P71</span></i><p class="font20" id="ZSK00357-001-BT0000025">二三﹑建馱羅國</p><p> <span>又從<span class="zhuanming">迦葉彌羅國</span>西北隔山一月程。至<span class="zhuanming">建馱羅</span>。此王及兵馬。惣是<span class="zhuanming">突厥</span>。土人是胡。兼有<span class="zhuanming">婆羅門</span>。此國舊是<i class="pageTag" onclick="viewPic('ZSK00357-001-L00072','1191321',this);" style="cursor:pointer;"> <span class="song">P72</span></i><span class="zhuanming">罽賓王</span>王化。爲此<span class="zhuanming">突厥</span>王<span class="zhuanming">阿耶</span>領一部落兵馬。投彼<span class="zhuanming">罽賓王</span>。於後<span class="zhuanming">突厥</span>兵盛。便煞彼<span class="zhuanming">罽賓王</span>。自爲國主。因兹國境。<span class="zhuanming">突厥</span>霸王此國已北。並住中。其山並燋無草及樹。衣著人風。言音節氣並别。衣是皮毬㲲衫靴袴之類。土地宜大麥小麥。全無黍粟及稻。人多食麨及餅。</span> </p><p> <span class="font12 zhu">“此國已北，並住中”句末“中”字前脱一“山”字，應爲“並住山中。”</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">建馱羅</span>，梵文Gandhāra，《佛國記》作<span class="zhuanming">犍陀羅</span>，《洛陽伽藍記》作<span class="zhuanming">乾陀羅</span>，《魏書·西域傳》作<span class="zhuanming">乾陀</span>，又作<span class="zhuanming">小月氏</span>國。《高僧傳·曇無竭傳》作<span class="zhuanming">月氏</span>，《大唐西域記》作<span class="zhuanming">健馱羅</span>，《慈恩傳》作<span class="zhuanming">健陀邏</span>，《繼業行程》作<span class="zhuanming">健陀羅</span>。或義譯作<span class="zhuanming">香遍國</span>，<span class="zhuanming">香風國</span>（《一切經音義》），<span class="zhuanming">香行國</span>（《續高僧傳·闍那崛多傳》）或别譯作<span class="zhuanming">葉羅波</span>國。又譯名<span class="zhuanming">犍陀越</span>，<span class="zhuanming">乾陀衛</span>（Gandhavat）則其領域與<span class="zhuanming">健陀羅</span>不完全吻合。</span> </p><p> <span class="font12 zhu">此國爲古代<span class="zhuanming">印度</span>的十六大國之一。《梨俱吠陀》（Rigveda，1，126，7）及<span class="zhuanming">阿育王</span>五號敕銘中已提到<span class="zhuanming">健陀羅</span>人。該國名也見於<span class="zhuanming">印度</span>古籍，如巴利文《增一阿含》（Ang，I，p．213，Ⅳ．252，256等），<span class="zhuanming">波彌尼</span>《八部書》（Aṣṭādhyayi，4，11，169），《風神往世書》（Vāyüpurāṇa）《魚往世書》（Matsyapurāṇa）以及古<span class="zhuanming">波斯</span>的<span class="zhuanming">大流士一世</span>的王朝銘文中。（B．C．Law：Tribes in Anci-ent India pp．9—17。）</span> </p><p> <span class="font12 zhu"><span class="zhuanming">健陀羅</span>國位於<span class="zhuanming">旁遮普</span>西北部，包括現今<span class="zhuanming">巴基斯坦</span>的<span class="zhuanming">拉瓦爾品地</span>和<span class="zhuanming">白沙瓦</span>，以及<span class="zhuanming">阿富汗</span>的<span class="zhuanming">喀布爾</span>地區，正當由<span class="zhuanming">中亞</span>進入<i class="pageTag" onclick="viewPic('ZSK00357-001-L00073','1191321',this);" style="cursor:pointer;"> <span class="song">P73</span></i><span class="zhuanming">印度</span>的咽喉之地，是戰略要地，在東西方文化交流中也有獨特地位。該國古代一度臣服於<span class="zhuanming">波斯</span>，成爲其邊區的一省。<span class="zhuanming">亞歴山大大帝</span>擊潰<span class="zhuanming">大流士</span>之後，<span class="zhuanming">健陀羅</span>又爲<span class="zhuanming">希腊</span>所征服。<span class="zhuanming">希臘</span>的文化藝術也隨之傳入。公元前三世紀，<span class="zhuanming">阿育王</span>時<span class="zhuanming">佛教</span>也傳播到此地，逐漸孕育而成有名的<span class="zhuanming">健陀羅</span><span class="zhuanming">佛教</span>藝術。此后<span class="zhuanming">大月氏</span>人所建立的<span class="zhuanming">貴霜王朝</span>征服此地。約在公元前一世紀强大的<span class="zhuanming">迦膩色迦</span>王就以<span class="zhuanming">健陀羅</span>爲其統治的中心，其首都即<span class="zhuanming">布路沙布邏</span>（Puruṣapura——“現今<span class="zhuanming">白沙瓦</span>），<span class="zhuanming">玄奘</span>稱“聞之先志曰，昔<span class="zhuanming">犍陀羅國</span><span class="zhuanming">迦膩色迦王</span>威被鄰國，化合遠方。”（《西域記》卷一，質子伽藍條），<span class="zhuanming">健陀羅</span>首府東西的大窣堵波，相傳就是<span class="zhuanming">迦膩色迦王</span>所建立的，他的質子春﹑秋季都住在<span class="zhuanming">健陀羅</span>國。<span class="zhuanming">貴霜王</span>朝時<span class="zhuanming">健陀羅</span><span class="zhuanming">佛教</span>藝術更進一步發展。</span> </p><p> <span class="font12 zhu">公元三世紀<span class="zhuanming">貴霜</span>王朝開始分裂，此後更加衰微。西部受到<span class="zhuanming">波斯</span><span class="zhuanming">薩珊</span>王朝進攻，東部受到<span class="zhuanming">嚈噠</span>人威脇。<span class="zhuanming">南印度</span>境内又有<span class="zhuanming">笈多王朝</span>的興起。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">嚈噠</span>（Ephtalites），又稱白<span class="zhuanming">匈奴</span>，其族屬至今還是一個聚訟紛紜的問題。大約在公元五世紀初期已在<span class="zhuanming">中亞</span>鞏固其勢力，他們佔領了<span class="zhuanming">河中</span>地區後更是迅速擴張，正如《梁書》所説：“後稍强大，征其旁國，<span class="zhuanming">波斯</span>﹑<span class="zhuanming">盤盤</span>﹑<span class="zhuanming">罽賓</span>﹑<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">龜茲</span>﹑<span class="zhuanming">疏勒</span>﹑<span class="zhuanming">姑墨</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">句盤</span>等國，開地千餘里。”成爲<span class="zhuanming">中國</span>與<span class="zhuanming">波斯</span>間的一大强國（<span class="zhuanming">余太山</span>：《嚈噠史研究中的若干問題》，《中亞學刊》第一期，1983年，北京）。</span> </p><p> <span class="font12 zhu">五世紀中葉，<span class="zhuanming">嚈噠</span>又開始侵入<span class="zhuanming">印度</span>，這時<span class="zhuanming">笈多</span>王朝已經衰微，而<span class="zhuanming">嚈噠</span>人却戰勝<span class="zhuanming">波斯</span><span class="zhuanming">薩珊</span>王朝而更爲强盛，<span class="zhuanming">嚈噠</span>人首領<span class="zhuanming">頭<i class="pageTag" onclick="viewPic('ZSK00357-001-L00074','1191321',this);" style="cursor:pointer;"> <span class="song">P74</span></i>羅曼</span>（Torumanc）的兵力横掃<span class="zhuanming">北印度</span>，直抵<span class="zhuanming">摩臘婆</span>（Malwa）甚至遠達<span class="zhuanming">憍賞彌</span>（Kausambi）。該地曾出土有<span class="zhuanming">頭羅曼</span>的兩方印章，一方上刻To-Ra-Ma-Na字樣，另一方則刻有Huṇarajā（<span class="zhuanming">匈奴王</span>）字樣。在公元465年前后，<span class="zhuanming">健陀羅</span>也爲<span class="zhuanming">嚈噠</span>人所滅。<span class="zhuanming">俱羅</span>（Kura）石刻銘文上有他的尊號：Rājādhirāja Mahārāja Toramaṇa ṣahi jabula（衆王之王，<span class="zhuanming">摩訶羅闍</span>，<span class="zhuanming">頭羅曼</span>沙葉護），<span class="zhuanming">頭羅曼</span>死於502年，他的兒子<span class="zhuanming">摩醯邏矩羅</span>（<span class="song">Mahilakula</span><span class="zhuanming">大族</span>），以<span class="zhuanming">奢羯羅</span>（Sakala）城爲國都繼續統治<span class="zhuanming">印度</span>。《大唐西域記》卷四，<span class="zhuanming">磔迦</span>國條，對他有所記載，説他“王諸<span class="zhuanming">印度</span>，有才智，性勇烈，鄰境諸國，莫不臣伏”。但他很反對<span class="zhuanming">佛教</span>：“繼是<span class="zhuanming">佛</span>法，並皆毁滅，僧徒斥逐，無復子遣。”由于他的淫刑虐政遭到<span class="zhuanming">摩揭陀國幼日王</span>（Balādhitya）的反對。他出兵征討，在<span class="zhuanming">幼日王</span>的一次奇襲中，他被生擒活捉。後來他雖被釋放，但王位已經爲他的兄弟佔據。他只好遠竄山野，投奔<span class="zhuanming">迦溼彌羅國</span>，雖然他受到<span class="zhuanming">迦溼彌羅</span>王的收容和優待；“愍以失國，封以土邑”，可是一段時間之後，他却忘恩負義，殺<span class="zhuanming">迦溼彌羅</span>王而自立爲王，並且“乘其戰勝之威，西討<span class="zhuanming">健陀羅國</span>，潛兵伏甲，遂殺其王，國族大臣，誅鋤殄滅。毁窣堵波，廢僧伽藍。”僧侣和其他許多人都遭殺害，“皆欲誅戮，無遺噍類”。不久這個暴君突然死去，此后<span class="zhuanming">嚈噠國</span>也一蹶不振。</span> </p><p> <span class="font12 zhu">我國高僧到達<span class="zhuanming">健陀羅</span>國並留下記載的最早是<span class="zhuanming">法顯</span>。他於<span class="zhuanming">元興</span>元年（402）夏末到達此地。此後，<span class="zhuanming">正光</span>元年（520），四月中旬，<span class="zhuanming">宋雲</span>也到達此國。他稱該國“本名<span class="zhuanming">業波國</span>，爲<span class="zhuanming">嚈噠</span>所滅，遂立<span class="zhuanming">勑勤</span>爲王，治國以來，已經二世”。<span class="zhuanming">宋雲</span>所見到的那個凶慢無<i class="pageTag" onclick="viewPic('ZSK00357-001-L00075','1191321',this);" style="cursor:pointer;"> <span class="song">P75</span></i>理的<span class="zhuanming">嚈噠</span>王就是<span class="zhuanming">摩醯邏矩羅</span>。<span class="zhuanming">宋雲</span>説此人“立性凶暴，多行殺戮；不信佛法，好祀鬼神，國中人民悉是婆羅門種，崇信<span class="zhuanming">佛教</span>，好讀經典，忽得此王，深非情願。自持勇力，與<span class="zhuanming">罽賓</span>争境，連兵戰鬥，已歷三年，……終日不歸，師老民勞，百姓磋怨”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">宋雲</span>對<span class="zhuanming">健陀羅</span>國境内的情况也有所記載，如他説“<span class="zhuanming">佛沙伏</span>（Puskaravati）城，川原沃壤，城郭端直，民户殷多，林泉茂盛，土饒珍寶，風俗淳善，其城内外，凡有古寺，名僧德衆，道行高奇”。</span> </p><p> <span class="font12 zhu">一百餘年之後，<span class="zhuanming">玄奘</span>法師到達<span class="zhuanming">健䭾邏</span>國，他記載此國“東西千餘里，南北八百餘里，東臨<span class="zhuanming">信度</span>河，國大都城，<span class="zhuanming">布路沙布邏</span>，周四十餘里，王族絶嗣，役屬迦<span class="zhuanming">畢試國</span>。”這時<span class="zhuanming">突厥</span>早已代<span class="zhuanming">嚈噠</span>而興，<span class="zhuanming">健陀羅</span>成爲其屬國了。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>歸國之後不久，公元658—659年間，<span class="zhuanming">西突厥</span>爲<span class="zhuanming">唐</span>王朝所滅，以其地爲都護府，<span class="zhuanming">突厥</span>本部分爲<span class="zhuanming">濛池</span>﹑<span class="zhuanming">崑陵</span>二都護府，並隸屬於<span class="zhuanming">北庭都護</span>府，<span class="zhuanming">烏滸河</span>以西，以南則爲<span class="zhuanming">安西都護</span>府。<span class="zhuanming">中國</span>的勢力達於<span class="zhuanming">迦畢試</span>和<span class="zhuanming">箇失密</span>（<span class="zhuanming">克什米爾</span>）一帶。<span class="zhuanming">迦畢試</span>則成爲<span class="zhuanming">安西都護</span>府下屬的<span class="zhuanming">修鮮都督</span>府，其國王受<span class="zhuanming">唐</span>室册封。<span class="zhuanming">慧超</span>所記的<span class="zhuanming">罽賓</span>即<span class="zhuanming">迦畢試國</span>。但<span class="zhuanming">突厥</span>王“<span class="zhuanming">阿耶</span>”一名頗難考定，疑“耶”爲“那”之訛，即<span class="zhuanming">阿（史）那</span>之略稱，因爲當時<span class="zhuanming">罽賓</span>，<span class="zhuanming">謝䫻</span>等國均爲<span class="zhuanming">吐火羅</span>葉護，<span class="zhuanming">阿史那般都泥利</span>管轄，（見《册府元龜》卷999），另一可能即此王爲<span class="zhuanming">開元</span>八年（720）九月，受<span class="zhuanming">唐</span>朝册封爲<span class="zhuanming">罽賓</span>國王的<span class="zhuanming">葛達羅支</span>特勤。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>之後，<span class="zhuanming">天寶</span>十二年（753），<span class="zhuanming">悟空</span>隨<span class="zhuanming">唐</span>朝使者<span class="zhuanming">張韜光</span>等人到達<span class="zhuanming">乾陀羅國</span>時，此國已成爲“<span class="zhuanming">罽賓</span>東都城也。王者冬居此<i class="pageTag" onclick="viewPic('ZSK00357-001-L00076','1191321',this);" style="cursor:pointer;"> <span class="song">P76</span></i>地，夏處<span class="zhuanming">罽賓</span>，隨其喧涼，以順其性”。後來<span class="zhuanming">悟空</span>因病不能隨使者返<span class="zhuanming">唐</span>，遂留在<span class="zhuanming">乾陀羅</span>國並出家爲僧。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">北宋</span><span class="zhuanming">乾德</span>三年（965）<span class="zhuanming">繼業</span>等三百沙門赴<span class="zhuanming">印度</span>途中也到達過<span class="zhuanming">健陀羅國</span>。</span> </p><p> <span>唯除<span class="zhuanming">迦葉彌羅</span><span class="zhuanming">大</span><span class="zhuanming">㔜</span><span class="zhuanming">小</span><span class="zhuanming">㔜</span><span class="zhuanming">楊同</span>等國。即此<span class="zhuanming">建馱羅</span>國。乃至<span class="zhuanming">五天</span><span class="zhuanming">崑崙</span>等國。惣無蒲󲳴󲳴󲳴甘蔗。</span> </p><p> <span class="font12 zhu">末句“甘蔗”上的脱文爲“桃唯有”三字。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大㔜</span>﹑<span class="zhuanming">小㔜</span>乃<span class="zhuanming">大勃律</span>﹑<span class="zhuanming">小勃律</span>之略。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">古籍中<span class="zhuanming">崑崙</span>一詞，因時代的不同而有種種含義。最初收爲山名，如《禹本紀》：“河出<span class="zhuanming">崑崙</span>。”又《山海經·大荒西經》：“有大山名曰<span class="zhuanming">崑崙</span>之丘。其外有炎火之山，投物輒燃。”而且名爲<span class="zhuanming">崑崙</span>的山還不止一處，如《水經注》一引<span class="zhuanming">道安</span>《西域志》：“<span class="zhuanming">阿耨達</span>大山，其上有大淵水……山即<span class="zhuanming">崑崙</span>山也。”又同書引<span class="zhuanming">康泰</span>《扶南傳》：“<span class="zhuanming">恆水</span>之源，乃極西北出<span class="zhuanming">崑崙</span>山。”其後逐漸用爲種族名，洋名，地名等。用作種族名乃泛指黑人，如《舊唐書》卷一九七《林邑傳》：“自<span class="zhuanming">林邑</span>以南，皆拳髮黑身，通號爲<span class="zhuanming">崑崙</span>。”又，<span class="zhuanming">慧琳</span>《一切經音義》卷八一，崑崙語：“上音昆，下音論，時俗作<span class="zhuanming">骨論</span>，南海中人也，甚黑，裸形，能馴服猛獸犀象等。種類數百，即有<span class="zhuanming">僧祇</span>，<span class="zhuanming">突彌</span>，<span class="zhuanming">骨堂</span>，<span class="zhuanming">吉蔑</span>等。”<span class="zhuanming">唐</span>人小説出現的<span class="zhuanming">崑崙奴</span>即指黑人。此字也用以泛指膚色黑的人，如《晉書》卷三二，《后妃傳》下，<span class="zhuanming">孝武文</span><span class="zhuanming">李太后</span>：“時爲宫人，在織坊中，長形而黑，宫人皆謂<i class="pageTag" onclick="viewPic('ZSK00357-001-L00077','1191321',this);" style="cursor:pointer;"> <span class="song">P77</span></i>之‘崑崙’。”</span> </p><p> <span class="font12 zhu">用作洋名如<span class="zhuanming">周達觀</span>：《真臘風土記》：“又自<span class="zhuanming">占城</span>順風可半月到<span class="zhuanming">真浦</span>乃其境也。又自<span class="zhuanming">真浦</span>行坤申針，過<span class="zhuanming">崑崙洋</span>入港。”</span> </p><p> <span class="font12 zhu">用作國名乃泛指<span class="zhuanming">東南亞</span>各國，如<span class="zhuanming">義净</span>：《南海寄歸傳》：“婆<span class="zhuanming">魯師洲</span>，<span class="zhuanming">末羅遊洲</span>，<span class="zhuanming">莫訶信洲</span>，<span class="zhuanming">訶陵洲</span>……又有小洲，不能具録。斯乃咸遵<span class="zhuanming">佛</span>法，惟<span class="zhuanming">末羅遊洲</span>少有大乘耳，諸國周圍，或可百里，或數百里，或可百驛，大海雖難計里，商舶慣者準知，良爲<span class="zhuanming">崛倫</span>，初至<span class="zhuanming">交</span><span class="zhuanming">廣</span>，遂使總唤<span class="zhuanming">崑崙國</span>焉。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">宋</span>代以後<span class="zhuanming">崑崙</span>一詞用作地名乃專指<span class="zhuanming">越南</span>之Poulo Condo-re，即<span class="zhuanming">賈耽</span>所記之<span class="zhuanming">軍突弄山</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>此處所記之<span class="zhuanming">崑崙</span>國乃泛指<span class="zhuanming">東南亞</span>各國。</span> </p><p> <span class="font12 zhu">甘蔗（Saccharum Officinarum）原産於<span class="zhuanming">印度</span>和<span class="zhuanming">東南亞</span>的植物。我國是從國外引種的。甘蔗一名可能是譯音。在古代典籍中因此有種種不同寫法，如諸蔗，都蔗，𤮽蔗，竿蔗等等。梵文中甘蔗的統稱爲ikṣu，但<span class="zhuanming">印度</span>的甘蔗種類很多，據古代名醫<span class="zhuanming">妙聞</span>（Suśruta）記載，即有下列十二種Pandraka，bhiruka，Vaṃśaka，Śataporaka，tapasokṣu，Kaṣṭekṣu，sucipatraka﹑naipala，dirghaptraka，nilapora，Kośakṛti，（參考，<span class="zhuanming">季羡林</span>《一張有關印度製糖法傳入<span class="zhuanming">中國</span>的敦煌殘卷》，《歷史研究》1982年1期）。</span> </p><p> <span class="font12 zhu">蒲桃即葡萄的古寫，其原産地爲<span class="zhuanming">西亞</span>﹑<span class="zhuanming">埃及</span>一帶，我國葡萄，據《史記》記載是<span class="zhuanming">張騫</span>自<span class="zhuanming">大宛</span>傳入。</span> </p><p> <span>此<span class="zhuanming">突厥</span>王象有五頭。羊馬無數。駞騾等甚多。<span class="zhuanming">漢</span>地興<i class="pageTag" onclick="viewPic('ZSK00357-001-L00078','1191321',this);" style="cursor:pointer;"> <span class="song">P78</span></i>胡󲳴󲳴󲳴󲳴󲳴迴不過。向南爲道路險惡。多足劫賊。從兹已北。西業者多。市店之間。極多屠煞。</span> </p><p> <span class="font12 zhu">“象有五頭”句中“五”字之後當有脱文，因領佔<span class="zhuanming">罽賓</span>﹑<span class="zhuanming">健陀羅</span><span class="zhuanming">烏萇</span>等地的<span class="zhuanming">突厥</span>王不可能僅有戰象五頭。</span> </p><p> <span class="font12 zhu">“胡”字後所缺五字，<span class="zhuanming">冉榮華</span>等<span class="zhuanming">英</span>譯本以爲是“戰而不歸東”，可姑備一説。</span> </p><p> <span class="font12 zhu">“西業者多”<span class="zhuanming">福克司</span>及<span class="zhuanming">高楠順次郎</span>等均認爲“西”爲“惡”之訛，甚是。<span class="zhuanming">藤田</span>則爲係<span class="zhuanming">法顯</span>《佛國記》中之<span class="zhuanming">宿呵多</span>，不妥。</span> </p><p> <span>此王雖是突厥。甚敬信三寶。王王妃王子首領等。各各造寺。供養三寶。此王每年兩廻設無遮大齋。但是緣身所受用之物。妻及象馬等。並皆捨施。唯妻及象。令僧斷價。王還自贖。自餘駞馬金銀衣物家具。聽僧貨賣。自分利養。此王不同餘已北<span class="zhuanming">突厥</span>也。兒女亦然。各各造寺。設齋捨施。</span> </p><p> <span class="font12 zhu">一部分<span class="zhuanming">突厥</span>人皈依<span class="zhuanming">佛教</span>當爲七世紀中葉以後事。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突厥</span>事火來由已久，當他們還遊牧於漠北時就已形成火的崇拜，進入<span class="zhuanming">中亞</span>後，受到<span class="zhuanming">波斯</span><span class="zhuanming">祆教</span>的影響，這種信仰更甚。據《慈恩傳》<span class="zhuanming">玄奘</span>在<span class="zhuanming">素葉城</span>會見<span class="zhuanming">葉護可汗</span>時，<span class="zhuanming">突厥</span>統治階級的信仰就是如此：“<span class="zhuanming">突厥</span>事火，不施床，以木含火，故敬而不居，但地敷重茵而已。”又，<span class="zhuanming">段成式</span>《酉陽雜俎》前集卷四：“<span class="zhuanming">突厥</span>事祆神，無祠廟，刻㲲爲形，盛於皮囊，行動之處，以脂酥塗之，或系之竿上，四時祀之。”此外，據<span class="zhuanming">拜占庭</span><span class="zhuanming">梯奥斐拉特</span>·<span class="zhuanming">西穆卡塔</span>（Theo-<i class="pageTag" onclick="viewPic('ZSK00357-001-L00079','1191321',this);" style="cursor:pointer;"> <span class="song">P79</span></i>phiract Simocata）的《歷史》一書中所著録，<span class="zhuanming">達頭可汗</span>於598年致<span class="zhuanming">東羅馬</span>皇帝的國書上也寫道：“<span class="zhuanming">突厥</span>崇拜火，尊重風和火，頌揚大地，僅奉天地惟一造物主爲神。”</span> </p><p> <span class="font12 zhu">當時<span class="zhuanming">西突厥</span>的屬國對<span class="zhuanming">佛教</span>徒採取排斥的態度，如上引《慈恩傳》載<span class="zhuanming">玄奘</span>到達<span class="zhuanming">颯秣建</span>（<span class="zhuanming">薩馬爾罕</span>）時“王及百姓不信<span class="zhuanming">佛</span>法，以事火爲道。有寺兩所，逈無僧居，客僧投者，諸胡以火燒逐，不許停住”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突厥</span>人進入<span class="zhuanming">中亞</span>後，開始受到所屬各國中的<span class="zhuanming">佛教</span>徒和<span class="zhuanming">印度</span>的影響。七世紀中葉以來逐漸有部分人皈依<span class="zhuanming">佛教</span>，如<span class="zhuanming">玄奘</span>法師不僅拜會過<span class="zhuanming">突厥可汗</span>，還對其屬國的統治階級宣揚其<span class="zhuanming">佛教</span>並擴大其影響。上引《慈恩傳》記載他到達<span class="zhuanming">颯秣健國</span>時；“法師初至，王接猶慢，經宿之後，爲説人天因果，讚<span class="zhuanming">佛</span>功德，恭敬福利，王歡喜請受備戒，遂致殷重，所從二小師往事禮拜。諸胡還以火燒逐。沙彌還以告王，王令捕燒者，得已。集百姓令截其手，法師將欲勸善，不忍毁其肢體，救之。王乃重笞之，逐出都外，自是上下肅然，咸求信事，遂設大會，度人居寺，其革變邪心，誘開朦俗，所到如此”。八世紀初已有相當一部分<span class="zhuanming">突厥</span>人改宗<span class="zhuanming">佛教</span>。<span class="zhuanming">突厥</span>統治階級並建立佛寺。對此，除<span class="zhuanming">慧超</span>外，<span class="zhuanming">悟空</span>也有所記載：“於<span class="zhuanming">迦濕彌羅</span>……次有<span class="zhuanming">也里特勒</span>寺。<span class="zhuanming">突厥</span>王子置也。次有<span class="zhuanming">可敦寺</span>，<span class="zhuanming">突厥</span>皇后置也……出<span class="zhuanming">迦濕彌羅國</span>，入<span class="zhuanming">乾陀羅</span>城……次有<span class="zhuanming">特勒洒寺</span>，<span class="zhuanming">突厥</span>王子造也，<span class="zhuanming">可敦寺</span>，<span class="zhuanming">突厥</span>皇后造也。”此外，用<span class="zhuanming">印度</span>字母書寫的<span class="zhuanming">突厥</span><span class="zhuanming">佛教</span>文書，近代已有發現。</span> </p><p> <span class="font12 zhu">無遮大會（Pañcavarsika Prasad），或音譯爲般遮越師﹑般闍于瑟，意即五年大會。會上不分僧俗﹑貴賤﹑上下，一律無<i class="pageTag" onclick="viewPic('ZSK00357-001-L00080','1191321',this);" style="cursor:pointer;"> <span class="song">P80</span></i>遮，平等施行財法二施，古代<span class="zhuanming">印度</span>經常舉行，如<span class="zhuanming">法顯</span>《佛國記》<span class="zhuanming">竭叉國</span>：“……其國王作般遮越師，<span class="zhuanming">漢</span>言五年大會也。”又《大唐西域記》卷一<span class="zhuanming">迦畢試國</span>條：“王<span class="zhuanming">窣利</span>種也……兼設無遮大會，周給貿窶，惠施鰥寡。”又《佛祖統紀·通塞志》：“<span class="zhuanming">佛</span>後百年，<span class="zhuanming">阿輸迦</span>王作般遮於瑟大會。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>法師歸國前，<span class="zhuanming">戒日王</span>和<span class="zhuanming">迦摩縷波</span>國<span class="zhuanming">鳩摩羅</span>王也曾在<span class="zhuanming">曲女城</span>爲他舉行過這樣的盛會，詳見《慈恩傳》卷五。</span> </p><p> <span>此城俯臨<span class="zhuanming">辛頭</span>大河北岸而置。此城西三日程。有一大寺。即是<span class="zhuanming">天親</span>菩薩<span class="zhuanming">無著</span>菩薩所住之寺。此寺名<span class="zhuanming">葛諾歌</span>。有一大塔。每常放光。此寺及塔。舊時<span class="zhuanming">葛諾歌</span>王造。從王立寺名也。</span> </p><p> <span class="font12 zhu">此處所記的大塔詳見《大唐西域記》卷二<span class="zhuanming">健馱陀羅</span>條：“城外東南八九里有卑鉢羅樹，高百餘尺，……卑鉢羅樹南有窣堵波，<span class="zhuanming">迦膩色迦王</span>之所建也。”<span class="zhuanming">葛諾歌</span>乃<span class="zhuanming">迦膩色迦</span>的異譯。</span> </p><p> <span class="font12 zhu">又所記大寺也見上引《西域記》同處：“大窣堵波西有故伽藍，<span class="zhuanming">迦膩色迦王</span>之所建也，重閣累樹，層台洞户，旌召高僧，……第三重閣有<span class="zhuanming">波栗溼縛</span>（<span class="zhuanming">唐</span>言<span class="zhuanming">脅</span>）<span class="zhuanming">尊者</span>室……<span class="zhuanming">脅尊者</span>室東有故房，<span class="zhuanming">世親菩薩</span>（Vasubhandu）於此製《阿毘達磨俱舍論》（Abhidharmakośa）。”<span class="zhuanming">世親</span>即<span class="zhuanming">天親</span>，<span class="zhuanming">無著</span>（Asanga）之弟，兄弟二人同爲大乘佛學中唯識哲學體系的主要建立者。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">無著</span>﹑<span class="zhuanming">世親</span>兄弟二人的生年有種種異説（如<span class="zhuanming">佛</span>湼槃後九百年，一千年，一千一百年等）。一般認爲<span class="zhuanming">世親</span>是公元四世紀下<i class="pageTag" onclick="viewPic('ZSK00357-001-L00081','1191321',this);" style="cursor:pointer;"> <span class="song">P81</span></i>葉生於<span class="zhuanming">健陀羅</span>國都<span class="zhuanming">布路沙布邏</span>（Puruṣapura）一婆羅門家庭。成人後捨棄<span class="zhuanming">婆羅門教</span>，改宗<span class="zhuanming">佛教</span>。開始時學習小乘，後來博覽精讀大乘經典，相傳<span class="zhuanming">彌勒</span>曾降臨<span class="zhuanming">阿踰陀</span>（Ayodha）<span class="zhuanming">國</span>，爲<span class="zhuanming">無著</span>説五部大論，即《瑜珈師地論》，《金剛般若波羅密經論》，《辨中邊論》，《大乘莊嚴經論》，《分别瑜珈論》，但據<span class="zhuanming">西藏</span>所傳，《大乘莊嚴經論》﹑《辨中邊論》﹑《法性分别論》﹑《大乘究竟要義論》﹑《現觀莊嚴論》﹑《瑜珈行地論》都是<span class="zhuanming">無著</span>所作。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">世親</span>生於<span class="zhuanming">無著</span>之後約二十年。他皈依<span class="zhuanming">佛教</span>後，最初研究小乘有部學説，後發覺有部學説失之繁瑣，因而喜愛經部學説。曾專門到<span class="zhuanming">迦濕彌羅</span>國深入鑽研有部教理四年，回到<span class="zhuanming">布路沙布邏城</span>後製作《阿毘達磨俱舍論》（Abhidharmakaśa——”簡稱《俱舍論》），即以經部教理參訂有部學説，並廣泛地對小乘各部學説予以批判，是<span class="zhuanming">佛</span>學的重要典籍之一。我國先後有<span class="zhuanming">真諦</span>和<span class="zhuanming">玄奘</span>的兩種譯本，並有<span class="zhuanming">普光</span>和<span class="zhuanming">法寶</span>的《俱舍論記》﹑《俱舍論疏》以及<span class="zhuanming">圓光</span>的《俱舍論頌疏》，均對此論進行註釋。</span> </p><p> <span class="font12 zhu">後來<span class="zhuanming">無著</span>把他召到<span class="zhuanming">阿踰陀國</span>對他傳授大乘要義，於是<span class="zhuanming">世親</span>捨棄小乘，改學大乘。他在<span class="zhuanming">阿踰陀</span>數十年中製作過許多論釋，博得“千部論主”的雅號。《大唐西域記》卷五<span class="zhuanming">阿踰陀國</span>條對此有所記載：“大城中有故伽藍，是<span class="zhuanming">伐勞畔度菩薩</span>（唐言<span class="zhuanming">世親</span>，舊曰<span class="zhuanming">婆藪盤豆</span>，譯曰<span class="zhuanming">天親</span>，訛謬也。）數十年中於此製作大小乘諸異論。其側故基，是<span class="zhuanming">世親</span>菩薩爲諸國王，四方俊彦，沙門，婆羅門等講義説法堂也。”同處對<span class="zhuanming">無著</span><span class="zhuanming">世親</span>兄弟的生平也有所介紹。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">世親</span>的重要著作除《俱舍論》外，還有《大乘百法明門論》，<i class="pageTag" onclick="viewPic('ZSK00357-001-L00082','1191321',this);" style="cursor:pointer;"> <span class="song">P82</span></i>《大乘五藴論》﹑《佛性論》等，並註釋《華嚴經》﹑《法華經》﹑《維摩詰經》等。</span> </p><p> <span class="font12 zhu">又據《大唐西域記》<span class="zhuanming">健馱羅國</span>條載<span class="zhuanming">迦膩色迦</span>王伽藍在國都<span class="zhuanming">布路沙布邏</span>城外東南八九里，而<span class="zhuanming">慧超</span>所記此寺在城西三日程，由此可知此時該國國都非<span class="zhuanming">布路沙布邏</span>，而已遷往<span class="zhuanming">布色羯邏伐底</span>（Puśkarāvati），此城距離據《西域記》爲<span class="zhuanming">迦膩色迦</span>王伽藍東北五十餘里，故《慈恩傳》則爲伽藍東北百餘里，以後者爲是。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">布色羯邏伐底</span>城爲<span class="zhuanming">健陀羅</span>國故都，據<span class="zhuanming">希臘</span>作家<span class="zhuanming">亞利安</span>（Arian）記載，城址在<span class="zhuanming">印度</span>河西岸，其地望據近代學者比定爲<span class="zhuanming">查爾沙達</span>（Chārsada）當<span class="zhuanming">蘇伐特</span>（Swat）河與<span class="zhuanming">喀布爾</span>河滙合處附近，在<span class="zhuanming">白沙瓦</span>東北約十七<span class="zhuanming">英</span>里處。據《偏入往世書》（Viṣṇupu-rāṇa）記載，此城因<span class="zhuanming">婆羅多</span>之子，<span class="zhuanming">羅摩</span>之姪<span class="zhuanming">布色羯羅</span>（Puskara）所建立而得名。<span class="zhuanming">亞歷山大大帝</span>東征時，該城由一位國王<span class="zhuanming">哈斯特</span>（Hasti）統治，故後來此城又名<span class="zhuanming">哈斯汀那普爾</span>（Hastinapur，<span class="zhuanming">大象城</span>）。（B．C．Law：Historical Geography of Ancient In-dia，p．119）</span> </p><p> <span>又此城東南󲳴里。即是<span class="zhuanming">仏</span>過去爲<span class="zhuanming">尸毘王</span>救鴿處。見有寺有僧。又<span class="zhuanming">仏</span>過去捨頭捨眼餧五夜叉等處。並在此國中。在此城東南山裏。各有寺有僧。見今供養。此國大小乘俱行。</span> </p><p> <span class="font12 zhu">這段記載頗爲錯亂。<span class="zhuanming">佛陀</span>割肉貿鴿處，據<span class="zhuanming">法顯</span>《佛國記》，在<span class="zhuanming">宿呵多國</span>：“其國佛法亦盛，昔<span class="zhuanming">天帝釋</span>試菩薩，化成鷹鴿，割<i class="pageTag" onclick="viewPic('ZSK00357-001-L00083','1191321',this);" style="cursor:pointer;"> <span class="song">P83</span></i>肉貿鴿處……從此東下五日行，到<span class="zhuanming">犍陀衛國</span>（即<span class="zhuanming">健陀羅</span>）。”</span> </p><p> <span class="font12 zhu">又據《大唐西域記》卷三<span class="zhuanming">烏仗那</span>國條：“<span class="zhuanming">瞢揭釐</span>城南二百餘里，大山側，至<span class="zhuanming">摩訶伐那</span>伽藍……<span class="zhuanming">摩呵伐那伽</span>藍西北下山三﹑四十里，至<span class="zhuanming">摩愉伽藍</span>，有窣堵波，高百餘尺……<span class="zhuanming">摩愉伽藍</span>西六七十里，有窣堵波，<span class="zhuanming">無憂王</span>之所建也。是昔<span class="zhuanming">如來</span>修菩薩行，號<span class="zhuanming">尸毘迦王</span>，爲求佛果，從鷹代鴿。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">宿呵多</span>在<span class="zhuanming">烏長</span>以南，<span class="zhuanming">健陀羅</span>之西約五日程，與<span class="zhuanming">烏長</span>都在<span class="zhuanming">布色羯羅伐底</span>城的西北，而不在此城東南。</span> </p><p> <span class="font12 zhu">又，佛捨眼處，<span class="zhuanming">法顯</span>和<span class="zhuanming">玄奘</span>都記載在<span class="zhuanming">健陀羅</span>國内，據《西域記》，捨眼處在<span class="zhuanming">布色羯邏伐底</span>城北四五里故伽藍側。</span> </p><p> <span class="font12 zhu">餧五夜叉處，據《西域記》，在<span class="zhuanming">瞢揭釐</span>城西五十餘里。以上四處均與<span class="zhuanming">慧超</span>所記方位不合，唯有佛捨頭處，<span class="zhuanming">呾叉始羅</span>（Tak-ṣila）在其東面。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">呾叉始羅</span>，<span class="zhuanming">法顯</span>作<span class="zhuanming">竺刹尸羅</span>。《佛國記》：“<span class="zhuanming">竺刹尸羅</span>，<span class="zhuanming">漢</span>言截頭也。<span class="zhuanming">佛</span>爲菩薩時，於此處以頭施人，故因以爲名。”</span> </p><p> <span class="font12 zhu">《西域記》：“（<span class="zhuanming">呾叉始羅</span>）城北十二三里有窣堵波，<span class="zhuanming">無憂</span>王建也。……<span class="zhuanming">如來</span>在昔修菩薩行，爲大國王，號<span class="zhuanming">戰達羅鉢刺婆</span>，志求菩提，斷頭惠施，若此之捨，凡歴千生。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">呾叉始羅</span>爲<span class="zhuanming">健陀羅國</span>故都，古代是商業與學術中心，其醫學尤爲著名，是四方學子雲集之地。《本生譚》中有關於古代該地學術生活的描繪。其地望<span class="zhuanming">惠格爾</span>（Baron Hiigel）比定爲現今<span class="zhuanming">巴基斯坦</span>的<span class="zhuanming">拉瓦爾品第</span>，<span class="zhuanming">聖馬丁</span>據<span class="zhuanming">普林尼</span>書，比定其爲<span class="zhuanming">沙赫德利</span>西北八<span class="zhuanming">英</span>里處的<span class="zhuanming">哈桑阿布達爾</span>（Hassan Abdal），<span class="zhuanming">康寧漢</span>比定爲現今<span class="zhuanming">沙赫德利</span>（Shahdheri）附近，在<span class="zhuanming">卡拉卡塞萊</span>（Kā-<i class="pageTag" onclick="viewPic('ZSK00357-001-L00084','1191321',this);" style="cursor:pointer;"> <span class="song">P84</span></i>laka Serai）以東約一<span class="zhuanming">英</span>里。（Cunningham：Ancient Geog-raphy of India，pp．88—101）豐富的出土文物爲<span class="zhuanming">康氏</span>的比定提供了有力佐證，近代在該地發掘出堅固龐大的古城遺址，四周至少有五十五個窣堵波，二十八個寺院，九個大殿。該遺址距<span class="zhuanming">布色羯邏伐底城</span>約74公里。這也與<span class="zhuanming">法顯</span>所記<span class="zhuanming">健陀羅</span>東行七日至<span class="zhuanming">竺刹尸羅</span>（<span class="zhuanming">呾叉始羅</span>）的里程相符。<span class="zhuanming">康氏</span>的比定是可取的。<span class="zhuanming">慧超</span>此處所記方向里程與<span class="zhuanming">法顯</span>及<span class="zhuanming">玄奘</span>相矛盾的原因，可能由於傳抄時删節所造成的訛誤。又其所記上述各<span class="zhuanming">佛陀</span>遺迹“並在此國中”，可能由於當時<span class="zhuanming">烏仗那</span>﹑<span class="zhuanming">宿呵多</span>﹑<span class="zhuanming">呾叉始羅</span>均已成爲統治<span class="zhuanming">健陀羅國</span>的<span class="zhuanming">突厥</span>王領土的緣故。</span> </p></div></div></div>
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四一、疏勒國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152287" key="1152287"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四一、疏勒國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152288" key="1152288"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00153','1191339',this);" style="cursor:pointer;"> <span class="song">P153</span></i><p class="font20" id="ZSK00357-001-BT0000043">四一﹑疏勒國</p><p> <span>又從<span class="zhuanming">葱嶺</span>步入一月。至<span class="zhuanming">踈勒</span>。外國自呼名<span class="zhuanming">伽師祇離國</span>。此亦<span class="zhuanming">漢</span>軍馬守捉。有寺有僧。行小乘法。喫肉及葱韮等。土人著疊布衣也。</span> </p><p> <span class="font12 zhu">“步入一月”入當爲行之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">踈勒</span>即<span class="zhuanming">疏勒</span>，爲“<span class="zhuanming">漢</span>時舊國”，是當時所謂西域三十六國之一。《漢書·西域傳》：“<span class="zhuanming">疏勒國</span>，王治<span class="zhuanming">疏勒</span>城。去<span class="zhuanming">長安</span>九千三百五十里，户千五百一十，口萬八千六百四十七，勝兵二千人。<span class="zhuanming">疏勒</span>侯﹑擊胡侯﹑輔國侯﹑都尉﹑左右將﹑左右騎君﹑左右譯長各一人。東至都護治所二千二百一十里，南至<span class="zhuanming">莎車</span>五百六十里，有市列，西當<span class="zhuanming">大月氏</span>，<span class="zhuanming">大宛</span>，<span class="zhuanming">康居</span>道也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">疏勒</span>地當東西方交通要衝，是北道上樞紐。由此西踰<span class="zhuanming">葱<i class="pageTag" onclick="viewPic('ZSK00357-001-L00154','1191339',this);" style="cursor:pointer;"> <span class="song">P154</span></i>嶺</span>，出<span class="zhuanming">大宛</span>﹑<span class="zhuanming">康居</span>﹑<span class="zhuanming">奄蔡</span>，東行則沿北山<span class="zhuanming">波河</span>，入<span class="zhuanming">玉門</span>﹑<span class="zhuanming">陽關</span>而至<span class="zhuanming">長安</span>。所以自<span class="zhuanming">武帝</span>時這條<span class="zhuanming">中國</span>往西域的通道開闢之後，<span class="zhuanming">疏勒</span>得到迅速發展。<span class="zhuanming">東漢</span>時，據《後漢書·西域傳》記載<span class="zhuanming">疏勒</span>國已“領户二萬一千，勝兵三萬餘人”。户口與兵員都比<span class="zhuanming">西漢</span>時增長了約十五倍。起初該國還受到<span class="zhuanming">龜兹王</span>的攻殺，後來叛<span class="zhuanming">于闐</span>，它日益强大，能與<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">于闐</span>爲敵。<span class="zhuanming">東漢</span><span class="zhuanming">靈帝</span><span class="zhuanming">建元</span>三年（170），<span class="zhuanming">涼州</span>刺使<span class="zhuanming">孟佗</span>，派遣從事<span class="zhuanming">任涉</span>率領<span class="zhuanming">敦煌</span>部隊，並與西域長史<span class="zhuanming">張晏</span>集合<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">車師</span>前後部共三萬餘人征討<span class="zhuanming">疏勒</span>，圍攻四十餘日，仍不能下，只好退兵。此事足以説明那時<span class="zhuanming">疏勒</span>的强盛。<span class="zhuanming">三國</span>時，該國還是頗爲强大。據《魏略》記載自<span class="zhuanming">楨中國</span>（城），至<span class="zhuanming">琴</span>國等十二小國都併屬於<span class="zhuanming">疏勒</span>。以後屢遭外來侵略，國事轉衰。<span class="zhuanming">疏勒</span>由於他處北道要衝，是兵家必争之地。<span class="zhuanming">嚈噠</span>﹑<span class="zhuanming">西突厥</span>與<span class="zhuanming">吐蕃</span>都來争奪和佔領此國。<span class="zhuanming">北魏</span>時，<span class="zhuanming">疏勒</span>與西域諸小國一同臣服於<span class="zhuanming">嚈噠</span>。六世紀下半葉起又役屬於<span class="zhuanming">突厥</span>。《北史·疏勒傳》：“<span class="zhuanming">疏勒</span>國，在<span class="zhuanming">姑墨</span>西，<span class="zhuanming">白山</span>南百餘里，去<span class="zhuanming">代</span>一萬一千二百五十里……其王戴金獅子冠，土多稻﹑栗﹑麻﹑麥﹑銅﹑鐵﹑錫﹑雌黄，每歲常供送於<span class="zhuanming">突厥</span>。”<span class="zhuanming">北魏</span>以後的<span class="zhuanming">疏勒</span>國只有“勝兵二千人”，與<span class="zhuanming">東漢</span>時真不可相提並論了。有<span class="zhuanming">隋</span>一代西域各國都受到<span class="zhuanming">西突厥</span>的控制，尤其是<span class="zhuanming">射匱可汗</span>時，“東至<span class="zhuanming">金山</span>，西至海，自<span class="zhuanming">玉門</span>以西諸國皆役屬之”。直至<span class="zhuanming">唐太宗</span><span class="zhuanming">貞觀</span>（627—649）年間，疏<span class="zhuanming">勒國</span>還在<span class="zhuanming">西突厥</span>的勢力之下。<span class="zhuanming">吐蕃</span>興起之後，情况更爲錯綜複雜。<span class="zhuanming">儀鳳</span>時<span class="zhuanming">吐蕃</span>破其國，<span class="zhuanming">開元</span>十六年，始遣大理正<span class="zhuanming">喬夢松</span>攝鴻臚少卿，册其君安定爲<span class="zhuanming">疏勒</span>王，<span class="zhuanming">天寳</span>十二載首領<span class="zhuanming">斐國</span>道“<span class="zhuanming">突厥</span>以女妻之”，據《舊唐書·疏勒傳》記載是<span class="zhuanming">貞觀</span>（627—649）年<i class="pageTag" onclick="viewPic('ZSK00357-001-L00155','1191339',this);" style="cursor:pointer;"> <span class="song">P155</span></i>間的事。這説明<span class="zhuanming">突厥</span>對<span class="zhuanming">疏勒</span>的重視和在該國的勢力。雖然<span class="zhuanming">貞觀</span>二十年（646）<span class="zhuanming">西突厥</span><span class="zhuanming">乙毗射匱可汗</span>向<span class="zhuanming">太宗</span>遣使求婚時，<span class="zhuanming">太宗</span>同意，並要求割<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">疏勒</span>﹑<span class="zhuanming">朱俱波</span>﹑<span class="zhuanming">葱嶺</span>五國爲聘禮，但直至<span class="zhuanming">貞觀</span>二十一年（647），<span class="zhuanming">阿史那社爾</span>，<span class="zhuanming">郭孝蒿</span>等破<span class="zhuanming">龜兹</span>之後，<span class="zhuanming">疏勒</span>纔歸屬<span class="zhuanming">唐</span>朝。此後還有過幾次反復。如<span class="zhuanming">永徽</span>元年降服<span class="zhuanming">賀魯</span>。<span class="zhuanming">顯慶</span>四年（659）又依附<span class="zhuanming">西突厥步真阿史那</span>，與<span class="zhuanming">朱俱波</span>﹑<span class="zhuanming">朅盤陀</span>共同出兵進攻<span class="zhuanming">于闐</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>朝爲經營西域所設的<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">碎葉</span>﹑<span class="zhuanming">疏勒</span>等所謂<span class="zhuanming">安西</span>四鎮，其中<span class="zhuanming">疏勒</span>處於關鍵地位。<span class="zhuanming">突厥</span>﹑<span class="zhuanming">吐蕃</span>以及<span class="zhuanming">大食</span>，先後都來争奪。<span class="zhuanming">唐</span>朝保衛這一邊陲重鎮也盡其全力。因此圍繞這一地區的鬥争十分激烈而長久。如<span class="zhuanming">高宗</span><span class="zhuanming">龍朔</span>二年（662）<span class="zhuanming">蘇海政</span>受詔討<span class="zhuanming">龜兹</span>“軍還，至<span class="zhuanming">疏勒</span>南，<span class="zhuanming">弓月</span>部引<span class="zhuanming">吐蕃</span>之衆來，欲與<span class="zhuanming">唐</span>軍戰，<span class="zhuanming">海政</span>以師老不敢戰，以軍資賂<span class="zhuanming">吐蕃</span>，約和而還。”（引自《通鑑》下同），又<span class="zhuanming">麟德</span>二年（665），<span class="zhuanming">疏勒</span><span class="zhuanming">弓月</span>共引<span class="zhuanming">吐蕃</span>軍侵<span class="zhuanming">于闐</span>。<span class="zhuanming">咸亨</span>元年（670），<span class="zhuanming">吐蕃</span>陷西域十八州，罷四鎮。<span class="zhuanming">咸亨</span>四年<span class="zhuanming">弓月</span>南結<span class="zhuanming">吐蕃</span>，北招<span class="zhuanming">咽面</span>，共攻<span class="zhuanming">疏勒</span>，降之。<span class="zhuanming">儀鳳</span>二年（677）<span class="zhuanming">西突厥</span>與<span class="zhuanming">吐蕃</span>連兵攻<span class="zhuanming">安西</span>。當時<span class="zhuanming">吐蕃</span>又攻陷<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">疏勒</span>等四鎮。直到<span class="zhuanming">武后</span><span class="zhuanming">長壽</span>元年（692），武威軍總管<span class="zhuanming">王孝傑</span>與左武衛大將軍<span class="zhuanming">阿史那忠節</span>大破<span class="zhuanming">吐蕃</span>纔收復四鎮。<span class="zhuanming">中宗</span><span class="zhuanming">景龍</span>二年（708）<span class="zhuanming">突騎施</span>酋長<span class="zhuanming">娑曷</span>自立爲可汗，“發五千騎出<span class="zhuanming">安西</span>，五千騎出<span class="zhuanming">拔换</span>，五千騎出<span class="zhuanming">焉耆</span>，五千騎出<span class="zhuanming">疏勒</span>，入寇。<span class="zhuanming">元振</span>在<span class="zhuanming">疏勒</span>，栅於河口，不敢出。”<span class="zhuanming">安西</span>淪陷，四鎮路絶。<span class="zhuanming">景龍</span>三年（709）<span class="zhuanming">娑曷</span>遣使來降。<span class="zhuanming">景雲</span>（710—711）中，<span class="zhuanming">默啜</span>西滅<span class="zhuanming">娑曷</span>。此後，<span class="zhuanming">開元</span>十六年（728）纔派遣大理正<span class="zhuanming">喬夢松</span>册封<span class="zhuanming">阿摩支斐安定</span>爲<span class="zhuanming">疏勒王</span>。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00156','1191339',this);" style="cursor:pointer;"> <span class="song">P156</span></i><span class="zhuanming">天寳</span>十二載（753）其首領<span class="zhuanming">斐國良</span>來朝，此後<span class="zhuanming">疏勒</span>一直歸附唐朝。<span class="zhuanming">肅宗</span><span class="zhuanming">上元</span>（760—761）中設置<span class="zhuanming">疏勒都督</span>府。在上述這段期間，<span class="zhuanming">大食</span>也參與四鎮的争奪。前引<span class="zhuanming">大食</span>人記載<span class="zhuanming">泰伯里</span>載<span class="zhuanming">屈底波</span>曾攻下<span class="zhuanming">疏勒</span>一事，於我國史書無徵，雖不可信，但<span class="zhuanming">大食</span>幫助<span class="zhuanming">吐蕃</span>謀取四鎮却是事實。《通鑑》<span class="zhuanming">開元</span>五年（717）七月：“<span class="zhuanming">安西</span>大都護<span class="zhuanming">嘉惠</span>奏，<span class="zhuanming">突騎施</span>引<span class="zhuanming">大食</span>﹑<span class="zhuanming">吐蕃</span>，謀取四鎮，圍<span class="zhuanming">鉢换</span>及<span class="zhuanming">大石</span>城，已發三姓<span class="zhuanming">曷禄施</span>兵與<span class="zhuanming">阿史獻</span>擊之。”</span> </p><p> <span class="font12 zhu">綜上所述，自<span class="zhuanming">唐高宗</span><span class="zhuanming">龍朔</span>至<span class="zhuanming">玄宗</span><span class="zhuanming">天寳</span>年間，<span class="zhuanming">突厥</span>﹑<span class="zhuanming">吐蕃</span>以及<span class="zhuanming">大食</span>和<span class="zhuanming">唐</span>王朝争奪四鎮約百年之久，此地的重要可知。最能説明四鎮的戰略意義的要算<span class="zhuanming">崔融</span>的一段話：“夫四鎮無守，胡兵必臨西域。西域震則威憺<span class="zhuanming">南𦍑</span>，<span class="zhuanming">南𦍑</span>連衡，<span class="zhuanming">河西</span>必危。且<span class="zhuanming">莫賀延</span>磧柔二千里，無水草，若此接虜，<span class="zhuanming">唐</span>兵不可度而北，則<span class="zhuanming">伊西</span>﹑<span class="zhuanming">北庭</span>﹑<span class="zhuanming">安西</span>諸蕃悉亡。”（《新唐書·吐蕃傳》）</span> </p><p> <span class="font12 zhu">自兩<span class="zhuanming">漢</span>至<span class="zhuanming">宋</span>，我國史書中一直使用“<span class="zhuanming">疏勒</span>”一名。其字源有兩類解釋。一種是<span class="zhuanming">瓦特斯</span>﹑<span class="zhuanming">白鳥庫吉</span>等人認爲是Su-lik，su-laq或Sūluk。<span class="zhuanming">突厥</span>語Su義爲水，Sulik爲“有水”之義，因該地水草豐美，故有此名。另一種意見認爲即<span class="zhuanming">藏</span>文《于闐法教史》中的Śu-lig或<span class="zhuanming">佉盧</span>文件中的Sūli，意爲“<span class="zhuanming">粟特</span>”，<span class="zhuanming">疏勒</span>爲<span class="zhuanming">粟特</span>人所建立的國家，因而得名。<span class="zhuanming">岑仲勉</span>也持這種看法。</span> </p><p> <span class="font12 zhu">另一名稱在我國古籍中出現較晚，即《法顯傳》中的<span class="zhuanming">竭叉</span>，《唐書》中的<span class="zhuanming">佉沙</span>﹑<span class="zhuanming">渠沙</span>﹑《西域記》卷十二：“<span class="zhuanming">佉沙</span>國注云，舊<span class="zhuanming">疏勒</span>者乃稱其城號也，正音宜云<span class="zhuanming">室利訖栗多底</span>。<span class="zhuanming">疏勒</span>之言，猶爲訛也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">佉沙</span>一名各家有不同解釋，有人如<span class="zhuanming">倫奈爾</span>（Rennell）認爲<i class="pageTag" onclick="viewPic('ZSK00357-001-L00157','1191339',this);" style="cursor:pointer;"> <span class="song">P157</span></i>即<span class="zhuanming">托勒密</span>《地理學》中的Kasia，贊同此説者多，持異議的人也不少，<span class="zhuanming">勞靈生</span>（Rawlinson）認爲Kasia在<span class="zhuanming">西藏</span>東部。<span class="zhuanming">李希托芬</span>（Richthofen）認爲Kasia國中的Tmaus山脈爲<span class="zhuanming">昆崙山</span>脈。<span class="zhuanming">赫爾曼</span>（H．Hermann）也同意此山即<span class="zhuanming">昆崙山</span>的説法，Kasia應在<span class="zhuanming">葉城</span>與<span class="zhuanming">塔什庫爾干</span>之間。此外有人認爲<span class="zhuanming">佉沙</span>即梵文Khasa的對音，此名見於天文學著作《廣博本集》（Brihat-Samhita），也見於大乘<span class="zhuanming">佛</span>典中。<span class="zhuanming">烈維</span>却認爲梵文Khasa在<span class="zhuanming">印度</span>古籍中乃泛指<span class="zhuanming">興都庫什</span>山間居民，並非確有所指。<span class="zhuanming">喀什噶爾</span>僅可視爲<span class="zhuanming">佉沙</span>諸地之一。因爲梵文Khasa位於<span class="zhuanming">陀歷</span>（Daril，Dared-a）與<span class="zhuanming">漢</span>地之間，雖然包括<span class="zhuanming">喀什噶爾</span>，但不限於此一地。《翻梵語》一書解釋“普曜經”中諸名時，有<span class="zhuanming">佉沙</span>一字，釋義爲“邊”，可知其廣泛。不過此後<span class="zhuanming">隋</span><span class="zhuanming">開皇</span>七年（587），<span class="zhuanming">闍那崛多</span>所譯的（《廣方大莊嚴經》即《普曜經》重譯本）時已譯Khāśya，或Kh-asya爲<span class="zhuanming">疏勒</span>。可能是梵文Khasa有廣狹二義，狹義即專指<span class="zhuanming">疏勒</span>而言。至於《西域記》中的“<span class="zhuanming">室利訖栗多底</span>”，<span class="zhuanming">儒蓮</span>還原爲śrīkrītati，現有的梵文字典中並無此字，不知其根據何在。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>此處所謂<span class="zhuanming">伽師祇離</span>，<span class="zhuanming">慧琳</span>《一切經音義》作<span class="zhuanming">迦師佶黎</span>（Kaśgiri），並注“<span class="zhuanming">唐</span>云<span class="zhuanming">葱嶺</span>此即《新唐書·疏勒傳》中<span class="zhuanming">阿摩支</span>王所居的<span class="zhuanming">迦師</span>城。<span class="zhuanming">黄文弼</span>先生認爲即現今<span class="zhuanming">喀什噶爾</span>東北二十五公里<span class="zhuanming">伯什克勒木</span>之古城。也有人認爲，<span class="zhuanming">唐</span>代的<span class="zhuanming">迦師</span>城應在距<span class="zhuanming">托卜沁</span>東南約六七公里，東北距<span class="zhuanming">英爾瓦特</span>約六十餘里的<span class="zhuanming">黑太沁</span>（<span class="zhuanming">漢人</span>城）。該城遺址縱横約三十餘里，周圍有熢墩及古房屋發址多處，且發現有銅錢及陶片甚多，可確定爲<span class="zhuanming">唐</span>代古城遺址。<span class="zhuanming">黄</span>著：《塔里木盆地考古記》（58—59頁）<span class="zhuanming">漢</span><span class="zhuanming">魏</span>六朝時代的<i class="pageTag" onclick="viewPic('ZSK00357-001-L00158','1191339',this);" style="cursor:pointer;"> <span class="song">P158</span></i><span class="zhuanming">疏勒</span>國都城，據《北史》記載，僅方五里，應位於<span class="zhuanming">疏附</span>舊縣治，即所謂<span class="zhuanming">回城</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">喀什噶爾</span>（Kashgar）一名在<span class="zhuanming">元</span>代以後開始廣泛使用《元秘史》譯作<span class="zhuanming">乞思合兒</span>，《元史·西北地附録》作<span class="zhuanming">可失哈耳</span>，《世祖本紀》作<span class="zhuanming">可失合兒</span>，《明史》作<span class="zhuanming">哈實哈兒</span>。其字源有兩種説法：一説<span class="zhuanming">伊朗</span>語Kāsh義爲“玉”，ghar義爲“城”，另一説則認爲ghar是<span class="zhuanming">瓦罕</span>語，義爲“山”。</span> </p><p> <span class="font12 zhu">“有寺有僧，行小乘法”，<span class="zhuanming">慧超</span>記<span class="zhuanming">佛教</span>興盛的國家都用“足寺足僧”，但對<span class="zhuanming">疏勒</span>却只用“有寺有僧”這表明當時該國<span class="zhuanming">佛教</span>已相當衰微了。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">疏勒</span>最初流行的是大乘<span class="zhuanming">佛教</span>。據《高僧傳·鳩摩羅什傳》載，<span class="zhuanming">羅什</span>最初本來學小乘。隨母自<span class="zhuanming">天竺</span>返國途中曾在<span class="zhuanming">沙（疏）勒</span>停留一年。在該地奉<span class="zhuanming">莎車</span>王子<span class="zhuanming">耶利蘇摩</span>爲師，他學習大乘經典《阿耨達經》後，曾歎息説：“吾昔學小乘，如人不識金，以䃋木爲妙”，因此他纔“廣求義要，受誦中，百二論及十二門（論）等”，這是<span class="zhuanming">羅什</span>一生學業的轉折點。可見公元四世紀時大乘在<span class="zhuanming">疏勒</span>的流行。<span class="zhuanming">玄奘</span>時<span class="zhuanming">疏勒</span>雖然已流行小乘，還有“伽藍數百所，僧徒萬餘人”，<span class="zhuanming">佛教</span>仍然盛行。而且《慈恩傳》還説：“又此國多大乘經典，十萬頌爲部者，凡有數十。”這也證明<span class="zhuanming">疏勒國</span>曾流行過大乘<span class="zhuanming">佛教</span>。此後該國<span class="zhuanming">佛教</span>的衰微，可能與<span class="zhuanming">突厥</span>佔領有關，因爲《新唐書·疏勒傳》説“俗祠<span class="zhuanming">祆</span>神”，<span class="zhuanming">火祆教</span>顯然是<span class="zhuanming">突厥</span>人傳入的。</span> </p></div></div></div>
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前言
<div class="wlghyzd_wzb_18"><div id="FCdiv1152291" key="1152291"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 前言 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152292" key="1152292"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-D00001','1191297',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00357-001-BT0000001"><b>前言</b></p><p> <span>楮紙寫本《慧超往五天竺國傳》原藏<span class="zhuanming">敦煌</span>石室，1905年爲<span class="zhuanming">伯希和</span>奪去。現存<span class="zhuanming">巴黎</span><span class="zhuanming">法國</span>國家圖書館，編號爲“伯3532”。同年<span class="zhuanming">伯希和</span>將此消息公佈於《法蘭西遠東學校校刊》（Bulle-tin de L’Ecole Française de l’Extreme Orient）。遂引起各國學者重視。</span> </p><p> <span>此卷因首尾殘缺，最初不知其題名及作者。<span class="zhuanming">伯氏</span>曾指出<span class="zhuanming">慧琳</span>《一切經音義》卷一○○所載《慧超往五天竺國傳》即此書（目録作<span class="zhuanming">慧超</span>。書中作<span class="zhuanming">惠超</span>，因古籍中慧惠二字可通借使用）。其後<span class="zhuanming">上虞</span><span class="zhuanming">羅振玉</span>曾對這一殘卷進行研究。寫成《慧超往五天竺國傳校録札記》一文。<span class="zhuanming">羅氏</span>以殘卷與<span class="zhuanming">慧琳</span>《音義》所載對證，相合的有十五條，其次第也一一吻合，足以證明這一殘卷即<span class="zhuanming">慧超</span>書。又<span class="zhuanming">慧琳</span>所載<span class="zhuanming">慧超</span>書凡三卷，如所引<span class="zhuanming">閣蔑</span>﹑<span class="zhuanming">崑崙</span>﹑<span class="zhuanming">裸形國</span>等在上卷，<span class="zhuanming">波羅痆斯</span>等三條在中卷，<span class="zhuanming">娑簸慈</span>以下十餘條在下卷。而此卷則首尾相連，並無裁割粘合痕迹。且<span class="zhuanming">慧琳</span>所引還有超出此卷内容之外的文字，可知此殘卷爲一節録本，即<span class="zhuanming">唐</span>人所謂略出本。</span> </p><p> <span>此後研究者日益增多，首先是<span class="zhuanming">日本</span>學者，如<span class="zhuanming">藤田豐八</span>撰寫《慧超往五天竺國傳箋釋》；<span class="zhuanming">羽田亨</span>把殘卷影印出版；<span class="zhuanming">高楠順次郎</span>最初把<span class="zhuanming">慧超</span>書收入《遊方傳叢書》，繼後又收入《大日本佛教<i class="pageTag" onclick="viewPic('ZSK00357-001-D00002','1191297',this);" style="cursor:pointer;"> <span class="song">P2</span></i>全書》及《大正新修大藏經》中，<span class="zhuanming">高楠氏</span>也爲此書作過箋注。</span> </p><p> <span>1938年<span class="zhuanming">德國</span>學者<span class="zhuanming">福克司</span>（Walter Fuchs）把《惠超往五天竺國傳》<span class="zhuanming">漢</span>文刊佈於<span class="zhuanming">柏林</span>，並譯爲<span class="zhuanming">德</span>文：Huei-Ch’ao’s Pilger-reise durch Nord-West-Indien und Zentral-Asien um726。1938。<span class="zhuanming">捷克</span>學者<span class="zhuanming">史蘭</span>也出過此書的部分<span class="zhuanming">英</span>譯文。近年又有<span class="zhuanming">冉雲華</span>及<span class="zhuanming">梁翰承</span>合譯的<span class="zhuanming">英</span>譯本出現（Yang，Han-Sung and Jan，Yun-Hua:The Hye Ch’o Dīary:Memoir of The Pilgrimage to the Five Regions of India）。</span> </p><p> <span>第二次大戰後，<span class="zhuanming">朝鮮</span>對<span class="zhuanming">慧超</span>著作頗爲重視。1959年<span class="zhuanming">韓國</span><span class="zhuanming">漢城大學</span><span class="zhuanming">高炳翊</span>發表過《慧超往五天竺國傳研究史略》，<span class="zhuanming">朝鮮民主主義人民共和國</span><span class="zhuanming">平壤</span><span class="zhuanming">鄭烈模</span>又將《慧超傳》譯爲現代<span class="zhuanming">朝鮮</span>語。</span> </p><p> <span>我國以往僅有1931年<span class="zhuanming">錢稻孫</span>譯<span class="zhuanming">藤田豐八</span>的《箋釋》本，和<span class="zhuanming">王重民</span>先生在其《敦煌古籍叙録》中對<span class="zhuanming">慧超</span>書所作的介紹。</span> </p><p class="weizhi_zhanwei"></p><p> <span>《高僧傳》中<span class="zhuanming">慧超</span>無傳，因此其生平事跡不詳。僅知<span class="zhuanming">慧超</span>爲<span class="zhuanming">新羅</span>人，其出生年月與地點（是<span class="zhuanming">漢</span>地或原籍<span class="zhuanming">新羅</span>），何時入<span class="zhuanming">唐</span>，均無法確知。目前只能根據若干不完全的資料作一些近似的推測。他可能出生於<span class="zhuanming">唐</span><span class="zhuanming">武則天</span><span class="zhuanming">聖曆</span>三年（公元700），也有人認爲生於<span class="zhuanming">長安</span>四年（704），其理由是密教大師<span class="zhuanming">金剛智</span>（Vajrabodhi671—741）於<span class="zhuanming">玄宗</span><span class="zhuanming">開元</span>七年（719）抵<span class="zhuanming">廣州</span>，<span class="zhuanming">慧超</span>在此與他相會受爲弟子時年方十六歲。此後約於<span class="zhuanming">開元</span>十一年<span class="zhuanming">慧超</span>即往<span class="zhuanming">天竺</span>並被巡禮。</span> </p><p> <span>由於殘卷首尾不全，無法確定其出發年月，可能去時取海<i class="pageTag" onclick="viewPic('ZSK00357-001-D00003','1191297',this);" style="cursor:pointer;"> <span class="song">P3</span></i>道，因<span class="zhuanming">慧琳</span>《音義》所引本書上卷中的<span class="zhuanming">閣蔑</span>（Khmer）﹑<span class="zhuanming">裸形國</span>等都是<span class="zhuanming">南海</span>中國家，又從現存本書中所載各國順序，也不難窺見其行程是先在<span class="zhuanming">東天竺</span>諸國巡禮，然後再巡禮<span class="zhuanming">中天竺</span>﹑<span class="zhuanming">南天竺</span>﹑<span class="zhuanming">西天竺</span>及<span class="zhuanming">北天竺</span>諸國，最後輾轉經<span class="zhuanming">中亞</span>各地，於<span class="zhuanming">開元</span>十五年（727）十一月上旬行抵<span class="zhuanming">安西</span>。</span> </p><p> <span><span class="zhuanming">慧超</span>回歸<span class="zhuanming">漢</span>地之後，曾在<span class="zhuanming">長安</span><span class="zhuanming">大薦福寺</span>繼續在<span class="zhuanming">金剛智</span>門下受業，兼爲其助手，據《大乘瑜珈金剛性海曼殊室利千臂千鉢大教王經》序言稱，<span class="zhuanming">慧超</span>於<span class="zhuanming">開元</span>二十一年（733）開始學習此經達八年之久。此後，<span class="zhuanming">開元</span>二十九年（741）元月六日由<span class="zhuanming">金剛智</span>主譯，<span class="zhuanming">慧超</span>“筆受”。<span class="zhuanming">天寳</span>元年，譯事因<span class="zhuanming">金剛智</span>去世而中輟，此後<span class="zhuanming">慧超</span>又在<span class="zhuanming">不空</span>（Amogha，705—774）教導下，研究此經後半部。最後，<span class="zhuanming">德宗</span><span class="zhuanming">建中</span>元年（780），<span class="zhuanming">慧超</span>於<span class="zhuanming">五台山</span>將此經録出。這篇序言雖是有關<span class="zhuanming">慧超</span>師承的唯一記載，但序言中矛盾之處不少。因此關於此經譯文及序言的真實性學者頗有争議。這些繁瑣考證對<span class="zhuanming">佛教</span>史或許有相當價值，而對中外關係史則意義不大，故從略。<span class="zhuanming">超</span>似卒於<span class="zhuanming">建中</span>（780—783）年間，因<span class="zhuanming">建中</span>二年之後無任何關於他的記載。</span> </p><p> <span>如前所述，<span class="zhuanming">慧超</span>書僅見於<span class="zhuanming">慧琳</span>《一切經音義》，<span class="zhuanming">圓照</span>《貞元釋教録》未見著録，有人認爲是因<span class="zhuanming">超</span>書文辭欠佳的緣故。這種看法有一定道理。我們固然不應苛求一個<span class="zhuanming">新羅</span>人，行文應像<span class="zhuanming">漢</span>地高僧和士人那樣文彩斐然。平心而論，他的<span class="zhuanming">漢</span>文水平確乎不算高明。不僅不能與<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義净</span>諸師相提並論，比<span class="zhuanming">慧立</span>﹑<span class="zhuanming">道宣</span>諸人也大有遜色。“言之無文，行而不遠”。文辭不工，可能是<span class="zhuanming">慧超</span>書流傳不廣的原因。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-D00004','1191297',this);" style="cursor:pointer;"> <span class="song">P4</span></i><p> <span>其次，書中對<span class="zhuanming">五天竺</span>各國的王名和都城名均未記載。有人認爲是由於<span class="zhuanming">慧超</span>的梵文素養比<span class="zhuanming">漢</span>文還差的緣故，我們認爲未必如此。現存這一殘卷是原書的略出本，很可能是節録的人把原書中的專有名詞省略去的緣故。因爲即使<span class="zhuanming">慧超</span>的<span class="zhuanming">梵</span>文再差，對他親身巡禮過的國家，絶不至於連國王名和都城名稱也不知道，而且<span class="zhuanming">漢</span>地高僧如<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>等人對<span class="zhuanming">五天竺</span>各國都有記載，<span class="zhuanming">唐代</span>往來於<span class="zhuanming">中</span><span class="zhuanming">印</span>之間的使者和僧侣之多，大大逾於前代，<span class="zhuanming">慧超</span>在<span class="zhuanming">長安</span>住過多年，對此也不會一無所知。</span> </p><p> <span>儘管有着上述文辭上的缺點，但<span class="zhuanming">慧超</span>書仍有着相當大的史學價值。</span> </p><p> <span>我國高僧所撰的行紀是研究中世紀西域南海諸國歷史的珍貴文獻。<span class="zhuanming">唐代</span>西行求法的人很多，留下的行紀也不少，其中最重要的當然首推<span class="zhuanming">玄奘</span>的《大唐西域記》及<span class="zhuanming">慧立</span>﹑<span class="zhuanming">彦悰</span>所撰的《慈恩傳》。這是研究七世紀上半葉，<span class="zhuanming">中亞</span>及<span class="zhuanming">印度</span>各國歷史的極其寳貴的著作。其次一個重要人物要算<span class="zhuanming">義净</span>。他經歷南海，巡禮<span class="zhuanming">天竺</span>，先後達二十五年。<span class="zhuanming">武后</span><span class="zhuanming">證聖</span>元年（695）纔還至<span class="zhuanming">洛陽</span>。他所著的《大唐西域求法高僧傳》﹑《南海寄歸内法傳》等，都是研究七世紀下半葉<span class="zhuanming">印度</span>及南海諸國社會歷史的重要資料。但八世紀上半葉却以<span class="zhuanming">新羅</span>高僧<span class="zhuanming">慧超</span>的這部書爲最重要了。</span> </p><p> <span>八世紀上半葉是<span class="zhuanming">亞洲</span>幾個強大的政治軍事力量在西域劇烈鬥争的時期。<span class="zhuanming">唐</span>王朝﹑<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">突厥</span>和<span class="zhuanming">大食</span>，先後都曾逐鹿<span class="zhuanming">中亞</span>。單是爲了<span class="zhuanming">安西</span>四鎮的争奪，自<span class="zhuanming">咸亨</span>元年（670）起，<span class="zhuanming">唐</span>王朝與<span class="zhuanming">吐蕃</span>之間就鬥争了半個多世紀之久。其間，<span class="zhuanming">開元</span>五年（717）<span class="zhuanming">西突厥</span>部的<span class="zhuanming">突騎施</span>引<span class="zhuanming">大食</span>﹑<span class="zhuanming">吐蕃</span>謀取四鎮，圍<span class="zhuanming">鉢换</span>及<span class="zhuanming">大石城</span>，<i class="pageTag" onclick="viewPic('ZSK00357-001-D00005','1191297',this);" style="cursor:pointer;"> <span class="song">P5</span></i>已發三姓<span class="zhuanming">葛邏禄</span>兵與<span class="zhuanming">阿史那獻</span>擊之。僅此一事就足以説明當時<span class="zhuanming">中亞</span>地區的鬥争的激烈與複雜了。至於<span class="zhuanming">烏滸水</span>（Oxus）與<span class="zhuanming">印度河</span>間諸小國更隨時面臨被捲入大國之間鬥争漩渦的危險。因爲八世紀上半葉<span class="zhuanming">唐</span>王朝在西域的外交與軍事活動，都爲了西禦<span class="zhuanming">大食</span>，南拒<span class="zhuanming">吐蕃</span>這一目的。因此不能不牽涉各國。</span> </p><p> <span>704年<span class="zhuanming">屈底波</span>被任命爲<span class="zhuanming">呼羅珊</span>長官之後，<span class="zhuanming">大食</span>人多次向<span class="zhuanming">中亞</span>進軍，705年攻克<span class="zhuanming">吐火羅斯坦</span>。706—709年征服<span class="zhuanming">粟特</span>，710—712年征服<span class="zhuanming">撒馬爾罕</span>及其以西的<span class="zhuanming">花拉子模</span>，713—715年間<span class="zhuanming">大食</span>遠征軍還深入<span class="zhuanming">藥殺河</span>流域各地。715年<span class="zhuanming">屈底波</span>的部隊甚至到達我國西部邊境，738—740年間，<span class="zhuanming">奈斯爾</span>又再次進軍<span class="zhuanming">屈底波</span>征服過的地方。751年<span class="zhuanming">大食</span>人佔領了<span class="zhuanming">塔什干</span>，同年有<span class="zhuanming">怛羅斯</span>之役，<span class="zhuanming">高仙芝</span>兵敗。</span> </p><p> <span>在這種戰亂的情况下，<span class="zhuanming">中國</span>僧侣要取西域陸道而往<span class="zhuanming">天竺</span>的確困難重重。七世紀中葉<span class="zhuanming">玄照</span>法師就因此而無法歸國。“<span class="zhuanming">泥</span><span class="zhuanming">波羅</span>道，<span class="zhuanming">吐蕃</span>擁塞不通，<span class="zhuanming">迦畢試</span>途，<span class="zhuanming">多氏</span>（<span class="zhuanming">大食</span>）捉而難度。”——<span class="zhuanming">義净</span>赴<span class="zhuanming">天竺</span>往返都取海道，這可能是其原因之一。八世紀時通過上述陸道的困難必然更多。<span class="zhuanming">悟空</span>是作爲<span class="zhuanming">唐朝</span>的使者而去<span class="zhuanming">印度</span>，後來雖然隨着使者纔能回歸<span class="zhuanming">漢</span>地，但取道<span class="zhuanming">回鶻</span>路時，因單于不信佛法而不敢帶回梵本。通過這條路綫之難由此可見。因此關於這段時間西域情况的高僧行紀很少，除《悟空入竺記》而外，要研究<span class="zhuanming">突厥</span>各部及<span class="zhuanming">中亞</span>各國的情况，<span class="zhuanming">慧超</span>此書是一部十分珍貴的文獻。<span class="zhuanming">慧超</span>還有勝過<span class="zhuanming">悟空</span>之處，就是關於<span class="zhuanming">大食</span>人侵略<span class="zhuanming">印度</span>西北部的記載。</span> </p><p> <span>當<span class="zhuanming">屈底波</span>進軍<span class="zhuanming">中亞</span>時，另一支<span class="zhuanming">大食</span>部隊也指向<span class="zhuanming">印度</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-D00006','1191297',this);" style="cursor:pointer;"> <span class="song">P6</span></i><p> <span>早在七世紀中葉，<span class="zhuanming">大食</span>的海軍就曾襲擊過<span class="zhuanming">印度河</span>口的<span class="zhuanming">德巴爾</span>（Debal，即<span class="zhuanming">賈耽</span>書中的<span class="zhuanming">提䫻</span>），但未取得多大戰果，終於使哈里發<span class="zhuanming">翁瑪爾</span>放棄了繼續遠征的打算。此後兩國一直相安無事，708年由於一艘運載穆斯林婦女的船隻在<span class="zhuanming">德巴爾</span>爲附近海盗劫掠，給<span class="zhuanming">哈查只</span>（Hajàj）以借口，不久即任命他的侄兒，大將<span class="zhuanming">卡西姆</span>率領一支大軍遠征<span class="zhuanming">印度</span>。710年征服<span class="zhuanming">馬克蘭</span>後，即越過<span class="zhuanming">俾路支</span>。711—712年進軍<span class="zhuanming">信德</span>，佔領了<span class="zhuanming">印度河</span>口三角洲一帶地方，如<span class="zhuanming">信德巴爾</span>﹑<span class="zhuanming">奈倫</span>（Nerun，即現代的<span class="zhuanming">海德拉巴德</span>），713年他征服的領域遠到<span class="zhuanming">旁遮普</span>南部的<span class="zhuanming">木爾坦</span>（Multan），即《西域記》中的<span class="zhuanming">茂羅三部盧</span>）。按<span class="zhuanming">波斯</span>《王書》（Shah Nama）記載，<span class="zhuanming">卡西姆</span>的大軍還由此抵<span class="zhuanming">克什米爾</span>邊境，其分遣部隊還進攻過<span class="zhuanming">曲女城</span>。714年後雖因<span class="zhuanming">哈查只</span>死亡，<span class="zhuanming">卡西姆</span>爲前者的仇人，哈里發<span class="zhuanming">瓦立德</span>召回並殺害，<span class="zhuanming">大食</span>人的軍事行動暫停。此後724—738年間，<span class="zhuanming">大食</span>人所任命的<span class="zhuanming">信德</span>總督<span class="zhuanming">賈奈德</span>又繼續用兵，先後征服過<span class="zhuanming">摩腊婆</span>（Mālwa）﹑<span class="zhuanming">鄔闍衍那</span>（Ujjayini）﹑<span class="zhuanming">拔䫻</span>（Baroa-ch）﹑<span class="zhuanming">蘇剌侘</span>（Surāṣtra）﹑<span class="zhuanming">伐腊毘</span>（Vallabhi）等地，這段時期<span class="zhuanming">慧超</span>正巡禮<span class="zhuanming">西天竺</span>，是這一事件的目擊者，他的記載足以補<span class="zhuanming">印度</span>史料的不足。</span> </p><p> <span>衆所週知，<span class="zhuanming">印度</span>古代歷史資料十分缺乏，關於<span class="zhuanming">大食</span>人入侵<span class="zhuanming">西印度</span>的史實，主要得依靠穆斯林作家的記載與當地的少量銘文。<span class="zhuanming">慧</span>超所記雖簡短，然而卻忠實地記載了當時的情况，給八世紀上葉的<span class="zhuanming">印度</span>史和<span class="zhuanming">中亞</span>史都增添了一份珍貴史料。如他提到<span class="zhuanming">西天竺國</span>（<span class="zhuanming">信德</span>）時説：“今被<span class="zhuanming">大食</span>來侵，半國已損。”就是<span class="zhuanming">大食</span>人佔領了整個<span class="zhuanming">印度河</span>下流河谷和三角洲的忠實記録。又<i class="pageTag" onclick="viewPic('ZSK00357-001-D00007','1191297',this);" style="cursor:pointer;"> <span class="song">P7</span></i><span class="zhuanming">新</span><span class="zhuanming">頭故羅國</span>“見今<span class="zhuanming">大食</span>侵，半國損也”。這表明他到達這一地區時，正當<span class="zhuanming">賈奈德</span>的大軍横掃<span class="zhuanming">瞿折羅國</span>境，並佔領<span class="zhuanming">伐腊毘</span>﹑<span class="zhuanming">蘇剌侘</span>及<span class="zhuanming">吒社國</span>西部的情况。<span class="zhuanming">慧超</span>雖然也有對<span class="zhuanming">佛陀</span>的故國<span class="zhuanming">印度</span>失實的地方，如説“<span class="zhuanming">五天（竺）</span>不賣人，無有奴婢”（這也可能由於語言上的隔閡所造成的誤解），但他對當時<span class="zhuanming">印度</span>各國的物産和社會風俗等的記載都是基本確實的，如他談到人民的生活情况：“<span class="zhuanming">中天竺</span>（<span class="zhuanming">葛那及</span>）……彼土百姓，貧多富少，王者屋裏，乃富有者著㲲一雙，目󲳴（外）一隻，貧者半片，女人亦然。”<span class="zhuanming">迦（濕）彌羅國</span>“人民極衆，貧多富少，王及首領，諸富有者，衣著與<span class="zhuanming">中天</span>不殊，自外百姓，悉被毛毯，覆其形醜”。寥寥數筆勾勒出了廣大勞動人民的貧困狀况。王公首領及富有的人，按照<span class="zhuanming">印度</span>的習慣披兩塊布作爲上衣下裳，一般百姓還能披一片布被體，貧苦大衆，包括婦女，就只能用半片布來遮羞了。住處的情况也是同樣懸殊：“奪取王宅，並皆三重作樓，從下第一重作庫，上二重人住，諸大首領等亦然，屋皆平頭，塼木所造。自外󲳴並皆草屋……又是一重。”大多數的窮苦百姓只有一間矮小的茅屋，以蔽風日，不敢望重樓峻閣了。尤其值得特别指出的是<span class="zhuanming">慧超</span>對當時<span class="zhuanming">五天竺</span>各國的軍事實力，也有具體的記載，如他説<span class="zhuanming">中天竺國</span>“王有九百頭象，餘大首領各有二三百頭。”象在古代<span class="zhuanming">印度</span>有很重要的作用，既是運載工具，又是戰争工具，象軍是所謂“步﹑馬﹑車﹑象”四兵種之一。象軍尤爲戰鬥力的中堅，“象則被以堅甲，牙施利距，一將安乘，授其節度，兩卒左右爲之駕馭。”（《大唐西域記》卷二）《利論》第二卷中有兩章專門討論象的管理與訓練問題，故從象的數目可以窺見該國實力。<span class="zhuanming">慧超</span><i class="pageTag" onclick="viewPic('ZSK00357-001-D00008','1191297',this);" style="cursor:pointer;"> <span class="song">P8</span></i>時的<span class="zhuanming">中天竺</span>雖然不能與<span class="zhuanming">戒日王</span>時的“象軍六萬，馬軍十萬”相比，但較其他各國還是强大的。因據<span class="zhuanming">慧超</span>的記載，<span class="zhuanming">南天竺</span>：“王有八百頭象。”<span class="zhuanming">西天竺</span>：“王亦有六百頭象。”<span class="zhuanming">北天竺</span>：“王有三百頭象。”<span class="zhuanming">迦（濕）彌羅</span>：“王有三百頭象。”像這樣具體的記載是其他<span class="zhuanming">印度</span>史料中所没有的，所以彌足珍貴。</span> </p><p> <span><span class="zhuanming">慧超</span>書目前國内一般使用的似乎只有<span class="zhuanming">藤田豐八</span>《慧超往五天竺國傳箋釋》的<span class="zhuanming">錢稻孫</span>譯本（1931年，北平）。<span class="zhuanming">藤田</span>雖然學識淵博，但此書寫成於本世紀初，半個多世紀以來，無論<span class="zhuanming">敦煌</span>學與<span class="zhuanming">中亞</span>及<span class="zhuanming">南亞</span>各國歷史的研究，都有了很大的進步，<span class="zhuanming">藤田</span>《箋釋》已經不能與當代的學術發展相適應。</span> </p><p> <span><span class="zhuanming">慧超</span>書殘卷，也如其他許多<span class="zhuanming">敦煌</span>卷子一樣，有很多<span class="zhuanming">敦煌</span>俗字。而<span class="zhuanming">敦煌</span>俗寫字形極爲混亂，再加上其中還有不少的錯字衍文，更給殘卷的校釋增加困難。<span class="zhuanming">藤田</span>校刊方面的錯誤，有時也引起對原文的曲解。如<span class="zhuanming">大𥦽國</span><span class="zhuanming">小拂臨國</span>條，有一句“爲打得彼國彼國復居山島所處極窂（即牢）”。其中第二個“彼國”顯然是衍字，可是<span class="zhuanming">藤田</span>並未將這兩字删去，僅用逗號分爲二句，並把最後一字改爲“罕”字。於是就成了“爲打得彼國，彼國復居山島，所處極罕。”<span class="zhuanming">福克司</span>也有相同的看法，只是把最後一字改爲“窄”字，筆者認爲，此句應爲：“爲打得彼國，復居山島，所處極牢。”山是指<span class="zhuanming">大食</span>人進攻<span class="zhuanming">拜占庭</span>時的前進基地<span class="zhuanming">陶魯斯</span>（Taurus）山而言。這一前哨綫上堡壘林立，<span class="zhuanming">大食</span>人稱内綫堡壘爲關隘（awa-ṣim），外綫堡壘爲要塞（thughur）<span class="zhuanming">陶魯斯山</span>的隘口更是有名的“<span class="zhuanming">西里西亞</span>之門”。這些都是防衛堅固的軍事要塞，原卷所用“極牢”二字形容並未錯誤。但改爲“窄”與“罕”均十分不<i class="pageTag" onclick="viewPic('ZSK00357-001-D00009','1191297',this);" style="cursor:pointer;"> <span class="song">P9</span></i>妥，因爲<span class="zhuanming">大食國</span>王所處之地既非“極罕”，更非“極窄”，就是<span class="zhuanming">小拂臨</span>（Al-rum，即<span class="zhuanming">小亞細亞</span>）也非極狹小的地方。</span> </p><p> <span><span class="zhuanming">藤田</span>的注釋中的欠妥之處，現亦姑舉一例。如他對本書<span class="zhuanming">吐蕃國</span>條“國王百姓等，總不識<span class="zhuanming">佛</span>法，無有寺舍”，這條所作的注釋中，只根據《新唐書·吐蕃傳》中：“喜浮圖法，習呪詛，國之政事，必以桑門參决”及<span class="zhuanming">弄讚贊普</span>（即<span class="zhuanming">松贊干布</span>）派遣大臣遊學<span class="zhuanming">天竺</span>，創造文字這一史事，就説：“始制文字，有書記。<span class="zhuanming">佛教</span>亦傳入，<span class="zhuanming">開元</span>間信奉已久，此傳（指<span class="zhuanming">慧超</span>書）誤矣！”事實上<span class="zhuanming">慧超</span>所記並未錯誤，而是<span class="zhuanming">藤田</span>對<span class="zhuanming">藏族</span>歷史只知其一，不知其二，作出了輕率的論斷。爲了削弱支持舊貴族的<span class="zhuanming">西藏</span>本土宗教的勢力，<span class="zhuanming">松贊干布</span>曾對<span class="zhuanming">佛教</span>採取過歡迎的態度，他所娶的<span class="zhuanming">文成公主</span>和<span class="zhuanming">尼泊爾</span>的<span class="zhuanming">赤尊公主</span>也都是<span class="zhuanming">佛教</span>徒。<span class="zhuanming">文成公主</span>入<span class="zhuanming">藏</span>後<span class="zhuanming">松贊干布</span>還下令修建過<span class="zhuanming">大昭寺</span>﹑<span class="zhuanming">小昭寺</span>，這是事實，但當時<span class="zhuanming">佛教</span>在<span class="zhuanming">西藏</span>影響極微，信徒大都是隨公主入<span class="zhuanming">藏</span>的<span class="zhuanming">漢族</span>侍從。<span class="zhuanming">藏族</span>大衆仍然信奉<span class="zhuanming">苯教</span>這種原始巫教。上述的<span class="zhuanming">大昭</span>﹑<span class="zhuanming">小昭</span>二寺，也只是私人拜佛和供奉佛像﹑佛經的殿堂，並無常住僧人，也没有合乎<span class="zhuanming">佛教</span>戒律的儀式活動。因爲<span class="zhuanming">苯教</span>的勢力根深蒂固，又有舊貴族爲其後台，對外來的<span class="zhuanming">佛教</span>百般阻撓，甚至迫害，如與<span class="zhuanming">金城公主</span>聯姻的<span class="zhuanming">贊普赤德祖贊</span>（704—755），意欲弘揚佛法，並採取了若干措施，結果就被舊貴族<span class="zhuanming">巴氏</span>和<span class="zhuanming">郎氏</span>害死。所以八世紀中葉以前<span class="zhuanming">佛教</span>在<span class="zhuanming">西藏</span>並未得到真正的傳播，也没有<span class="zhuanming">藏族</span>人出家爲僧的。</span> </p><p> <span>在<span class="zhuanming">西藏</span>真正弘揚佛法的人是<span class="zhuanming">赤松德贊</span>（Khrisrong-lde-b-tsan742—797），這位强有力的贊普，他於755—797年在位期<i class="pageTag" onclick="viewPic('ZSK00357-001-D00010','1191297',this);" style="cursor:pointer;"> <span class="song">P10</span></i>間，爲了鞏固王權，打擊舊貴族勢力，採取了一系列果斷措施，大力宣揚佛法就是其一。他從<span class="zhuanming">印度</span>迎來了<span class="zhuanming">蓮華生大師</span>和<span class="zhuanming">漢</span>地迎請了和尚<span class="zhuanming">摩訶衍</span>等人來<span class="zhuanming">西藏</span>弘揚佛法。在<span class="zhuanming">蓮華生</span>主持之下，歷時十二年（775—787）修建成的<span class="zhuanming">桑耶寺</span>，纔是<span class="zhuanming">西藏</span>第一個具有佛﹑法﹑僧三寳的寺院。該寺建成後，他又從<span class="zhuanming">印度</span><span class="zhuanming">超岩寺</span>（Vi-kramas’ila）迎來了十二位説一切有部僧人爲儀軌師，以<span class="zhuanming">菩提薩埵</span>爲親教師，在<span class="zhuanming">桑耶寺</span>剃度<span class="zhuanming">毗如遮那</span>等七名<span class="zhuanming">藏族</span>青年爲僧，號稱爲“七覺士”（Sad-mini-bdung）。這纔是<span class="zhuanming">藏族</span>人出家的開始。同年<span class="zhuanming">赤松德贊</span>的妃子<span class="zhuanming">没盧氏</span>（vbro-bzav-khri-rgyal-mo-btsan）於<span class="zhuanming">桑耶寺</span>從<span class="zhuanming">漢</span>僧<span class="zhuanming">摩訶衍</span>受戒爲尼，法名<span class="zhuanming">菩提主</span>（byan-c-hub-rje），另有貴族婦女三十人與她同時出家，這時<span class="zhuanming">西藏</span>纔開始有比丘尼。此事也見於<span class="zhuanming">敦煌</span>卷子《頓悟大乘正理决》：“我贊普夙植善本，頓悟真筌，愍萬姓以長迷，演三乘之奥旨……於<span class="zhuanming">五天竺國</span>請諸婆羅門僧等卅人，於<span class="zhuanming">大唐國</span>請<span class="zhuanming">漢</span>僧大禪師<span class="zhuanming">摩訶衍</span>等三人同會净城，手説真宗，我大師密援禪門，明標法印，皇后<span class="zhuanming">没盧氏</span>一自虔誠，劃然開悟，剃除鬢髮，披掛緇衣，朗戒珠於情田，洞禪宗於定水，雖蓮花不染，猶未足爲諭也。贊普姨母<span class="zhuanming">悉囊南氏</span>及諸大臣夫人卅餘人，説大乘法，皆一時出家矣。”此後<span class="zhuanming">藏</span>人陸續出家爲僧的乃增加至三百餘人，但這都是<span class="zhuanming">慧超</span>727年回到<span class="zhuanming">安西</span>之後六十餘年的事了。由此可知<span class="zhuanming">慧超</span>書中所記並非錯誤。</span> </p><p> <span>八世紀中葉以前記載<span class="zhuanming">吐蕃</span>不信佛法的，還不只是<span class="zhuanming">慧超</span>一人，如<span class="zhuanming">義净</span>（635—713）在其《南海寄歸内法傳》卷二衣食所須條也稱：“唯<span class="zhuanming">波剌斯</span>及<span class="zhuanming">裸國</span>﹑<span class="zhuanming">吐蕃</span>﹑<span class="zhuanming">突厥</span>元無佛法。”又，《册府<i class="pageTag" onclick="viewPic('ZSK00357-001-D00011','1191297',this);" style="cursor:pointer;"> <span class="song">P11</span></i>元龜》卷981外臣部明誓：“<span class="zhuanming">肅宗</span>元年建寅月，<span class="zhuanming">吐蕃</span>使者來朝請和……使者曰：<span class="zhuanming">蕃</span>法盟誓，取三牲插之，無向佛寺之事。”</span> </p><p> <span>現筆者除根據<span class="zhuanming">敦煌</span>殘卷原件照片作出斷句，加上小標題外，並就半世紀來海内外對<span class="zhuanming">敦煌</span>卷子中俗字别字的研究，訂正了歷來對原文釋讀中的謬誤。此外筆者也注意利用學術界研究<span class="zhuanming">南亞</span>和<span class="zhuanming">中亞</span>的較新成果，對<span class="zhuanming">藤田</span>箋釋中的不足或欠妥之處進行補充與訂正。</span> </p><p> <span>此書能寫成，我首先得感謝<span class="zhuanming">孫毓棠</span>先生。承他惠借<span class="zhuanming">錢稻孫</span>譯本<span class="zhuanming">藤田</span>《箋釋》。其次應感謝我的一位忘年友，<span class="zhuanming">西德</span>的<span class="zhuanming">法洛泰</span>博士（Dr．Lother von Falkenhausen），承他費神代爲複印<span class="zhuanming">福克司德</span>譯本，並惠贈<span class="zhuanming">冉</span><span class="zhuanming">梁</span>二氏<span class="zhuanming">英</span>譯本。在整個撰寫過程中，<span class="zhuanming">謝方</span>同志給予多方的關懷與惠助，否則此編恐怕很難問世。此外内子<span class="zhuanming">扶銘</span>同志在百忙中爲我抄寫全稿，我應表示謝意！</span> </p><p> <span class="font12 zhu"><span class="zhuanming">張毅</span><span class="zhuanming">汶江</span></span> </p><p> <span class="font12 zhu">88年秋於<span class="zhuanming">浣花溪</span>畔</span> </p><p> <span class="font12 zhu"><span class="zhuanming">四川省</span>社科院歷史所</span> </p></div></div></div>
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三二、大食國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152295" key="1152295"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三二、大食國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152296" key="1152296"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00108','1191330',this);" style="cursor:pointer;"> <span class="song">P108</span></i><p class="font20" id="ZSK00357-001-BT0000034">三二﹑大食國</p><p> <span>又從<span class="zhuanming">波斯國</span>。北行十日入山至<span class="zhuanming">大𥦽國</span>。彼王不住本國。見向<span class="zhuanming">小拂臨國</span>住也。爲打得彼國彼國復居山島。處所極窂。爲此就彼。土地出駞騾羊馬疊布毛毱。亦有寶物。衣著細疊寬衫。衫上又披一疊布。以爲上服。王及百姓衣服。一種無别。女人亦著寬衫。男人剪髮在䰅。女人在髮。喫食無問貴賤。共同一盆而食。手把亦匙筋取。見極惡。云自手煞而食。得福無量。國人愛煞事天。不識<span class="zhuanming">仏</span>法。國法無有跪拜法也。</span> </p><p> <span class="font12 zhu">“彼國彼國”<span class="zhuanming">藤田</span>本認爲中間“彼國”斷句。但我認爲後一“彼國”二字衍，説見後。</span> </p><p> <span class="font12 zhu">“手把亦匙筋取”，“把亦”二字係倒置。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">大𥦽</span>，即<span class="zhuanming">大食</span>，已見前述。<span class="zhuanming">唐</span>﹑<span class="zhuanming">宋</span>人著作中均稱<span class="zhuanming">阿拉伯</span>爲<span class="zhuanming">大食</span>（<span class="zhuanming">大石</span>﹑<span class="zhuanming">多氏</span>）。<span class="zhuanming">明</span>代著作《瀛涯勝覽》才開始出現<span class="zhuanming">阿剌璧</span>﹑<span class="zhuanming">阿剌畢</span>一名。早在<span class="zhuanming">伊斯蘭</span>教興起之前，<span class="zhuanming">阿拉伯</span>人已與我國有交往。<span class="zhuanming">漢</span>代的使者<span class="zhuanming">甘英</span>曾到達過<span class="zhuanming">條枝</span>。<span class="zhuanming">東晉</span>的<span class="zhuanming">法顯</span>曾在<span class="zhuanming">師子國</span>見到過<span class="zhuanming">薩波</span>商人。<span class="zhuanming">穆罕默德</span>也要弟子遠到<span class="zhuanming">中國</span>去尋求智識。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>朝立國之初，<span class="zhuanming">大食人</span>也興起於<span class="zhuanming">西亞</span>。公元571年<span class="zhuanming">穆罕默德</span>誕生於<span class="zhuanming">麥加</span>。七世紀初創立<span class="zhuanming">伊斯蘭教</span>。初期頗受迫害。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00109','1191330',this);" style="cursor:pointer;"> <span class="song">P109</span></i>公元622年（<span class="zhuanming">唐高祖</span><span class="zhuanming">武德</span>五年）9月24日<span class="zhuanming">穆罕默德</span>被迫出奔<span class="zhuanming">麥地那</span>，此舉信徒們稱之<span class="zhuanming">希志拉</span>（Higira）。此後即成爲回曆紀元之始。<span class="zhuanming">麥地那</span>時期<span class="zhuanming">伊斯蘭教</span>日益發展壯大。公元630年（<span class="zhuanming">唐太宗</span><span class="zhuanming">貞觀</span>四年）初征服<span class="zhuanming">麥加</span>。公元623年<span class="zhuanming">穆罕默德</span>率朝覲團回歸<span class="zhuanming">麥加</span>城，同年6月8日與世長辭。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">穆罕默德</span>生前已統一<span class="zhuanming">阿拉伯半島</span>。他逝世後，在其繼任的哈里發<span class="zhuanming">艾卜·伯克爾</span>（Abu Bekr），<span class="zhuanming">歐麥爾</span>（Umar ibn al-kutab）的領導下，<span class="zhuanming">穆斯林</span>進行了一系列勝利進軍。如634年（<span class="zhuanming">貞觀</span>八年）進軍<span class="zhuanming">叙利亞</span>，次年佔領<span class="zhuanming">大馬士革</span>，637年攻入<span class="zhuanming">波斯</span>首都<span class="zhuanming">泰西豐</span>。639年12月進軍<span class="zhuanming">埃及</span>，643年逼近<span class="zhuanming">印度</span>邊境。這就是前引《新唐書·大食傳》所謂“滅<span class="zhuanming">波斯</span>，破<span class="zhuanming">拂菻</span>……南侵<span class="zhuanming">婆羅門</span>並諸國”這段話所指。征服了肥沃的新月地區﹑<span class="zhuanming">波斯</span>和<span class="zhuanming">埃及</span>之後，<span class="zhuanming">大食</span>人佔有了西方最古老文明的發祥地的絶大部分。他們繼承了這些地區古代文化的許多遺産，從而創造了燦爛的<span class="zhuanming">伊斯蘭</span>文化。這時<span class="zhuanming">西亞</span>的<span class="zhuanming">大食</span>，正如<span class="zhuanming">東亞</span>的<span class="zhuanming">唐</span>帝國一樣是當時世界上最繁榮富强的國家。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">歐麥爾</span>之後，<span class="zhuanming">奥斯曼</span>和<span class="zhuanming">阿里</span>相繼任哈里發，但統治時間都不久。公元660年<span class="zhuanming">穆阿威葉</span>（Mu’āWiyah）被推爲哈里發。次年定都<span class="zhuanming">大馬士革</span>，建立<span class="zhuanming">翁米亞王</span>朝（Ummayad661—750），即《唐書》中的<span class="zhuanming">白衣大食</span>。此時，西起<span class="zhuanming">西班牙</span>的<span class="zhuanming">比利牛斯</span>山脈，東達<span class="zhuanming">印度</span>河畔的<span class="zhuanming">信德</span>，北抵<span class="zhuanming">烏滸河</span>畔，南瀕<span class="zhuanming">印度洋</span>之間的廣大領域均統一於哈里發之下，尤其是<span class="zhuanming">阿卜杜勒</span>，<span class="zhuanming">麥立克</span>及其四子統治時期，<span class="zhuanming">白衣大食</span>之强大比之<span class="zhuanming">古波斯</span>帝國的極盛時代，有過之無不及。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00110','1191330',this);" style="cursor:pointer;"> <span class="song">P110</span></i><p> <span class="font12 zhu">繼之而建立的<span class="zhuanming">阿巴斯</span>王朝（Abhasid750—870），《新·舊唐書》中稱之爲<span class="zhuanming">黑衣大食</span>，其領土雖然略有縮小（失去<span class="zhuanming">西班牙</span>和<span class="zhuanming">北非</span>部分領土），但經濟文化却更爲繁榮。</span> </p><p> <span class="font12 zhu">早在<span class="zhuanming">白衣大食</span>建立之前，<span class="zhuanming">大食</span>就已遣使來<span class="zhuanming">華</span>，“<span class="zhuanming">永徽</span>二年（751），大食王<span class="zhuanming">噉密莫末膩</span>始遣使者朝貢”（《新唐書·大食傳》）。“噉密莫末膩”即阿拉伯文Emir al-Mumenin的音譯，意即“信從者之王”。是<span class="zhuanming">鄂托曼</span>開始用的尊號，以後的哈里發也相沿使用。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>生活於<span class="zhuanming">白衣大食</span>的後半期，相當於<span class="zhuanming">唐玄宗</span>時代。這段時間<span class="zhuanming">大食</span>與<span class="zhuanming">中國</span>的交往頗爲頻繁。兩國的關係有沖突的一面，也有友好的一面。沖突是由於<span class="zhuanming">大食</span>向<span class="zhuanming">中亞</span>擴張引起了和<span class="zhuanming">唐</span>王朝在<span class="zhuanming">西域</span>的勢力的尖鋭矛盾。<span class="zhuanming">大食</span>人進軍<span class="zhuanming">中亞</span>時，這些國家受困而向<span class="zhuanming">唐</span>朝求援的情况，<span class="zhuanming">慧超</span>此書和我國史籍都有所記載。有兩件事所引起的冲突尤爲强烈，一是<span class="zhuanming">大食</span>兵力直逼<span class="zhuanming">中國</span>邊境，總督<span class="zhuanming">哈查只</span>曾命大將<span class="zhuanming">屈底波</span>進軍<span class="zhuanming">中國</span>。據<span class="zhuanming">阿拉伯</span>史家<span class="zhuanming">泰伯里</span>（Tabari）等人記載，傳説<span class="zhuanming">屈底波</span>（Kutaiba ibnMu-slim）在715年（<span class="zhuanming">開元</span>三年）曾越過<span class="zhuanming">帕米爾</span>高原，攻佔<span class="zhuanming">噶什噶爾</span>。他還發誓要親踐<span class="zhuanming">中國</span>土地。不過此事被<span class="zhuanming">中國</span>人以巧妙的外交手腕應付了。這雖然只是傳説，但後來<span class="zhuanming">大食</span>與<span class="zhuanming">吐蕃</span>合謀奪取<span class="zhuanming">唐</span>朝在<span class="zhuanming">西域</span>的土地，却是事實。在受到嚴重威脇的情况下，<span class="zhuanming">唐</span>王朝就再不能不出動兵力了。當時<span class="zhuanming">吐蕃</span>在<span class="zhuanming">藥殺水</span>（Yaxartes）以兵助<span class="zhuanming">大食</span>，<span class="zhuanming">大食</span>也幫助<span class="zhuanming">吐蕃</span>謀取<span class="zhuanming">四鎮</span>。《通鑑》<span class="zhuanming">開元</span>三年（715），“<span class="zhuanming">拔那汗</span>者，古<span class="zhuanming">烏孫</span>也。内附歲久，<span class="zhuanming">吐蕃</span>與<span class="zhuanming">大食</span>共立<span class="zhuanming">阿了達</span>爲王。發兵攻之，<span class="zhuanming">拔那汗</span>王兵敗，奔<span class="zhuanming">安西</span>求救，<span class="zhuanming">孝蒿</span>謂都護占<span class="zhuanming">休璟</span>曰：<i class="pageTag" onclick="viewPic('ZSK00357-001-L00111','1191330',this);" style="cursor:pointer;"> <span class="song">P111</span></i>‘不救則無以號令<span class="zhuanming">西域</span>’遂帥旁側戎落兵萬餘人，出<span class="zhuanming">龜兹</span>西數千里，下數百城，千驅而進。”又，<span class="zhuanming">開元</span>五年（717）：“<span class="zhuanming">安西</span>副大都護<span class="zhuanming">湯嘉惠</span>奏，<span class="zhuanming">突騎施</span>行<span class="zhuanming">大食</span><span class="zhuanming">吐蕃</span>謀取四鎮，圍<span class="zhuanming">鉢换</span>及<span class="zhuanming">大石</span>城，已發三姓<span class="zhuanming">葛邏禄</span>兵與<span class="zhuanming">阿史那獻</span>擊之。”此後，<span class="zhuanming">天寳</span>六載，（747）<span class="zhuanming">高仙芝</span>西征也不過是爲了制止<span class="zhuanming">吐蕃</span>與<span class="zhuanming">大食</span>的聯合，並維持由<span class="zhuanming">四鎮</span>經<span class="zhuanming">勃律</span>，<span class="zhuanming">箇失密</span>入<span class="zhuanming">印度</span>這條國際路綫的暢通罢了。但後來主要矛盾却轉變到<span class="zhuanming">大食</span>與<span class="zhuanming">吐蕃</span>方面。《舊唐書·大食傳》：“<span class="zhuanming">貞元</span>中（八世紀末）與<span class="zhuanming">吐蕃</span>爲勁敵，<span class="zhuanming">蕃</span>軍大半西御<span class="zhuanming">大食</span>，故鮮爲邊患，其力不足也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大食</span>與<span class="zhuanming">唐</span>朝的關係主要還是表現在友好方面。首先是與我國的交往十分密切。<span class="zhuanming">唐</span>朝時<span class="zhuanming">大食</span>派遣來我國的使者，有文獻可考的就達三十七次之多。僅<span class="zhuanming">開元</span>﹑<span class="zhuanming">天寳</span>年間<span class="zhuanming">大食</span>來<span class="zhuanming">華</span>的使者共有十八次。<span class="zhuanming">唐</span>朝對<span class="zhuanming">大食</span>使者也十分重視與優待，有時還授以官職，如“<span class="zhuanming">開元</span>十六年（728）三月辛亥，<span class="zhuanming">大食</span>首領<span class="zhuanming">提卑多</span>等八人來朝，並授郎將，放還蕃。”（《册府元龜》卷九七五，下同），“<span class="zhuanming">開元</span>二十九年（741）十二月丙申，<span class="zhuanming">大食</span>首領<span class="zhuanming">和薩</span>來朝，授左金吾將軍，賜紫袍金鈿帶，放還蕃。”“<span class="zhuanming">天寳</span>十二載（753）七月辛亥，<span class="zhuanming">黑衣大食</span>遣大酋<span class="zhuanming">望</span>二十五人來朝，並授中郎將，賜紫袍，金帶，魚袋，放還蕃。”我國有内亂時，<span class="zhuanming">大食</span>還出兵幫助平亂。《舊唐書·大食傳》：“自<span class="zhuanming">阿蒲羅拔</span>（Abu-al-Abhas750—754在位）後，改爲<span class="zhuanming">黑衣大食</span>。<span class="zhuanming">阿蒲羅拔</span>卒，立其弟<span class="zhuanming">阿蒲恭（茶）拂</span>（Abu Jafar Abdullah al-Mansur）。<span class="zhuanming">至德</span>初，遣使朝貢。<span class="zhuanming">代宗</span>時爲元帥，亦用其兵以收兩都。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>自<span class="zhuanming">印度</span>經<span class="zhuanming">中亞</span>至<span class="zhuanming">安西</span>時，剛在<span class="zhuanming">屈底波</span>的鐵騎馳騁於<i class="pageTag" onclick="viewPic('ZSK00357-001-L00112','1191330',this);" style="cursor:pointer;"> <span class="song">P112</span></i><span class="zhuanming">河中府</span>，<span class="zhuanming">卡西姆</span>的三軍横掃<span class="zhuanming">印度</span>西北之後，這一戰火紛飛的年代，因之，他的記載足以補中西史料之不足。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">拂臨</span>，即<span class="zhuanming">𦲫菻</span>，見於《隋書》卷六七《斐矩傳》，卷八三《波斯傳》，卷八四《鐵勒傳》。此名來源學者間聚訟紛紜，大别之可歸納爲下列幾類：</span> </p><p> <span class="font12 zhu">（1）<span class="zhuanming">英國</span>的<span class="zhuanming">玉爾</span>（Henry Yule），<span class="zhuanming">法國</span>的<span class="zhuanming">沙畹</span>（E．Chavaune），認爲來自<span class="zhuanming">希臘</span>對<span class="zhuanming">東羅馬</span>京城的稱呼Bolin。</span> </p><p> <span class="font12 zhu">（2）<span class="zhuanming">夏德</span>（F．Hirth）認爲此二字的古讀爲Fut lam或Pta-lam應是Bethlehem（<span class="zhuanming">伯利恆</span>）的對音。</span> </p><p> <span class="font12 zhu">（3）<span class="zhuanming">法</span>國的<span class="zhuanming">伯希和</span>﹑<span class="zhuanming">日本</span><span class="zhuanming">白鳥庫吉</span>，均認爲古代<span class="zhuanming">波斯</span>人，<span class="zhuanming">阿拉伯</span>人稱<span class="zhuanming">羅馬</span>爲Rum，而<span class="zhuanming">波斯</span>﹑<span class="zhuanming">突厥</span>各族人發以r爲首之音頗感困難，往往在其前加一元音u或hu遂成Urum，Hurum，179From等。<span class="zhuanming">漢</span>語<span class="zhuanming">𦲫菻</span>是其訛轉。</span> </p><p> <span class="font12 zhu">（4）<span class="zhuanming">俄</span>人<span class="zhuanming">白萊脱胥</span>（Breitschneider）﹑我國的<span class="zhuanming">張星烺</span>則認爲是指<span class="zhuanming">法蘭克</span>人而言，<span class="zhuanming">波斯</span>人至今仍稱<span class="zhuanming">歐洲</span>各國爲Farang“<span class="zhuanming">回教</span>作家稱全<span class="zhuanming">歐洲</span><span class="zhuanming">東羅馬</span>以外，悉爲Farange或Afrange”（參考<span class="zhuanming">張</span>著：《中西交通史料匯編》第一册79—84頁《𦲫菻原音考》。又，<span class="zhuanming">白鳥庫吉</span>：《𦲫菻問題的新解釋》——<span class="zhuanming">王古魯</span>譯《塞外史地論文譯叢》第一輯243—331頁）。</span> </p><p> <span class="font12 zhu">筆者贊同上述的第三種意見。如是<span class="zhuanming">慧超</span>書中的<span class="zhuanming">大𦲫臨</span>指<span class="zhuanming">東羅馬</span>本部，而<span class="zhuanming">小𦲫</span>臨則指<span class="zhuanming">小亞細亞</span>——<span class="zhuanming">阿拉伯</span>人稱爲Biladal-Rum。我們不能同意<span class="zhuanming">福克司</span>等人的看法，認爲<span class="zhuanming">小拂臨</span>指<span class="zhuanming">東羅馬</span>所屬的<span class="zhuanming">叙利亞</span>。（Fuchs：Huei-Chaos Pilgerreise durch Nord-west Indien und Zeutral-Asien．S．450。註8）。因爲這<i class="pageTag" onclick="viewPic('ZSK00357-001-L00113','1191330',this);" style="cursor:pointer;"> <span class="song">P113</span></i>既不符合<span class="zhuanming">慧超</span>的記載：“自<span class="zhuanming">波斯</span>北行十日入山……又<span class="zhuanming">小拂臨</span>國，西北傍海，即是<span class="zhuanming">大拂臨</span>。”—<span class="zhuanming">東羅馬</span>本部並不是<span class="zhuanming">叙利亞</span>西北傍海，而且<span class="zhuanming">福克司</span>也認爲<span class="zhuanming">慧超</span>所記的山是指<span class="zhuanming">陶魯斯山</span>（同上引Fuchs書）。<span class="zhuanming">大食</span>人早在<span class="zhuanming">慧超</span>之前八十多年就已攻下<span class="zhuanming">叙利亞</span>了，633年秋末開始進軍，635年9月攻下<span class="zhuanming">大馬士革</span>，此後即在661年<span class="zhuanming">白衣大食</span>定都於此。並非在<span class="zhuanming">慧超</span>當時才攻打下<span class="zhuanming">叙利亞</span>。反之，<span class="zhuanming">白衣大食</span>經小<span class="zhuanming">亞細亞</span>大舉進攻<span class="zhuanming">東羅馬</span>却在<span class="zhuanming">慧超</span>之前開始，一直延續到他當時。</span> </p><p> <span class="font12 zhu">早在<span class="zhuanming">穆阿威葉</span>生時，<span class="zhuanming">大食</span>人就開始進攻<span class="zhuanming">東羅馬</span>。“<span class="zhuanming">穆阿威葉</span>在襲擊<span class="zhuanming">拜占庭</span>方面所表現的熱心與堅决，是後來的繼任者所不及的。<span class="zhuanming">穆阿威葉</span>曾將他强大的臂膀兩次伸向敵人的首都。他屢次侵入<span class="zhuanming">魯木國</span>（Balid al-Rum，<span class="zhuanming">羅馬</span>人的領土即<span class="zhuanming">小亞細亞</span>）的主要目的。當然是獲取戰利品，但是以攻佔<span class="zhuanming">君士坦丁堡</span>爲長遠的目標，也是可能的。侵略漸漸成爲每年夏季的例行公事。而且成爲<span class="zhuanming">阿拉伯</span>軍隊保持强健身體和良好訓練的手段。”（<span class="zhuanming">希提</span>：《阿拉伯通史》，<span class="zhuanming">馬堅</span>譯本上册229頁）<span class="zhuanming">白衣大食</span>曾三次進攻<span class="zhuanming">君士坦丁堡</span>。第一次是在公元669年（<span class="zhuanming">唐高宗</span><span class="zhuanming">總章</span>二年），第二次，即有名的七年戰争，是在674—680年（<span class="zhuanming">唐高宗</span><span class="zhuanming">咸亨</span>五年至<span class="zhuanming">調露</span>二年）之間進行的。這次戰争期間<span class="zhuanming">阿拉伯</span>人曾佔領<span class="zhuanming">羅得島</span>和<span class="zhuanming">克里特島</span>。第三次，即對<span class="zhuanming">君士坦丁堡</span>最後一次大圍攻，是在<span class="zhuanming">蘇萊曼</span>任哈里發時期。此役從716年8月一直進行到717年9月，（<span class="zhuanming">唐玄宗</span><span class="zhuanming">開元</span>四至五年）。前此在<span class="zhuanming">白衣大食</span>人中有一廣泛流行的《聖訓》（badith）説，將來有一個哈里發，他與一位古代先知同名，他要大舉進攻<span class="zhuanming">君士坦丁堡</span>。<span class="zhuanming">蘇<i class="pageTag" onclick="viewPic('ZSK00357-001-L00114','1191330',this);" style="cursor:pointer;"> <span class="song">P114</span></i>萊曼</span>（Sulleyman）與<span class="zhuanming">所羅門</span>（Solomon）同名，他認爲自己就是《聖訓》中所預言的那位英雄，因此他誓志攻下此城。他出動了大量部隊，還配備了石油精和攻戰用的特别砲隊，從海陸兩方面對<span class="zhuanming">君士坦丁堡</span>展開猛烈圍攻。由頑强的<span class="zhuanming">麥斯萊麥</span>（Maslam-mah Ibn-’Abd al-Malik）担任指揮，他的衛隊長<span class="zhuanming">卜杜勒</span>﹑<span class="zhuanming">白塔勒</span>（Aldullah al-Battal）尤其英勇頑强。此人陣亡後成爲<span class="zhuanming">伊斯蘭</span>的民族英雄。三次對<span class="zhuanming">君士坦丁堡</span>的進攻中以這次最爲重大猛烈，傳來哈里發的死訊時，<span class="zhuanming">阿拉伯</span>人還加緊進攻。甚至新任哈里發<span class="zhuanming">阿各兹</span>下命停止作戰時，<span class="zhuanming">麥斯萊麥</span>還很有“將在外君命有所不受”的精神，不於理會，繼續進攻。雖然最後仍不得不奉命班師。這次戰役進行，正當<span class="zhuanming">慧超</span>赴<span class="zhuanming">印</span>求法的前夕。他巡禮<span class="zhuanming">五天竺</span>之後，歸途經過<span class="zhuanming">中亞</span>時（約在726—27年間），當然能聞知此事。所以，我們認爲<span class="zhuanming">慧超</span>所記<span class="zhuanming">大食</span>王“見向<span class="zhuanming">小拂臨</span>國住也”，即指這次軍事行動。原稿中有“爲打彼國彼國復居山島”。這句其中第二個“彼國”應是衍字，但<span class="zhuanming">弗克斯</span>和<span class="zhuanming">藤田</span>都只用逗號將兩個“彼國”分爲二句。這頗爲不妥。因“彼國復居山島”，顯然文理不通，删去衍字，改成“爲打彼國，復居山島”，不僅文理通順，而且也符合事實。山指<span class="zhuanming">陶魯斯山</span>（Taurus）而言。這是<span class="zhuanming">大食</span>人進攻<span class="zhuanming">小亞細亞</span>和<span class="zhuanming">君士坦丁堡</span>的基地。“島”不知是否筆誤，如果原稿無誤，可能指被<span class="zhuanming">大食</span>人所攻下的<span class="zhuanming">東羅馬</span>島嶼。因爲此次戰役中<span class="zhuanming">大食</span>人曾出動海軍，包括由<span class="zhuanming">埃及</span>派去的船隊，使用海島爲基地是意料中事。再下一句原稿爲“處所極窂”，“窂”即古牢字，而<span class="zhuanming">藤田</span>却改此字爲“罕”，<span class="zhuanming">福克斯</span>則改爲“窄”。均屬不妥，因<span class="zhuanming">大食</span>王的處所不<i class="pageTag" onclick="viewPic('ZSK00357-001-L00115','1191330',this);" style="cursor:pointer;"> <span class="song">P115</span></i>會“極罕”，更不會“極窄”，我們認爲原稿牢字無誤。這是指<span class="zhuanming">大食</span>人進軍時堡壘而言。這些堡壘大都位於軍事道路的交叉點，或位於峽谷的関隘上。屬於内綫的堡壘<span class="zhuanming">阿拉伯</span>文稱爲関隘（awa-sim），外綫的則稱爲要塞（thughur）。都是防衛堅固的營壘，險峻的<span class="zhuanming">陶魯斯</span>山的隘口被稱爲“<span class="zhuanming">西里西亞</span>之門”，尤爲有名，以“極牢”二字形容方爲妥當。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>在這裏所描繪的<span class="zhuanming">大食</span>人生活，如“王及百姓衣服，一種無别”。“喫食無問貴賤，共同一盆而食”等，應是<span class="zhuanming">白衣大食</span>建立之前和之初的社會情况。當時<span class="zhuanming">大食</span>人還保持着游牧民族的古樸之風。如644年哈里發<span class="zhuanming">歐麥爾</span>去<span class="zhuanming">耶路撒冷</span>視察聖地時，還穿着襤褸的衣服。此事曾使奉陪他的<span class="zhuanming">希臘</span>主教<span class="zhuanming">索福洛紐斯</span>（Sophrunius）深受感動。又<span class="zhuanming">阿慕爾</span>攻下<span class="zhuanming">亞歷山大</span>港之後，641年派人到<span class="zhuanming">麥地那</span>給<span class="zhuanming">歐麥爾</span>報捷時，他款待這位大將的信使也只是面餅和椰棗。可是定都<span class="zhuanming">大馬士革</span>之後，<span class="zhuanming">白衣大食</span>人已受<span class="zhuanming">波斯</span>影響開始習於奢侈和舒適，更不必説《天方夜譚》中所描寫的<span class="zhuanming">巴格達</span>的豪華場面了。</span> </p><p> <span class="font12 zhu">“國法無有跪拜法也”一事，《新·舊唐書·大食傳》均有所記。《舊書》云：“<span class="zhuanming">開元</span>初遣使來朝，進馬及寳鈿帶等方物。其使謁見，唯平立不拜。憲司欲糾之。中書令<span class="zhuanming">張説</span>奏曰：“<span class="zhuanming">大食</span>殊俗，慕義遠來，不可置罪。，上特許之。尋又遣使朝獻。自云在本國惟拜天神，雖見王亦無致拜之法。所司屢詰責之，其使遂依<span class="zhuanming">漢</span>法致拜。”</span> </p></div></div></div>
</>
三九、識匿國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152299" key="1152299"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三九、識匿國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152300" key="1152300"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00145','1191337',this);" style="cursor:pointer;"> <span class="song">P145</span></i><p class="font20" id="ZSK00357-001-BT0000041">三九﹑識匿國</p><p> <span>又<span class="zhuanming">胡蜜國</span>北山裏。有九箇<span class="zhuanming">識匿國</span>。九箇王各領兵馬而住。有一箇王。屬<span class="zhuanming">胡蜜</span>王。自外各並自住。不屬餘國。近有兩窟王。來投於<span class="zhuanming">漢國</span>。使命<span class="zhuanming">安西</span>。往來絶。</span> </p><p> <span>唯王首領。衣著疊布皮裘。自餘百姓。唯是皮裘氈衫。土地極寒。爲居雪山。不同餘國。亦有羊馬牛驢。言音各别。不同諸國。彼王常遣三二百人於<span class="zhuanming">大播蜜川</span>。劫彼興胡及於使命。縱劫得絹。積在庫中。聽從壞爛。亦不解作衣著也。此<span class="zhuanming">識匿</span>等國無有<span class="zhuanming">仏</span>法也。</span> </p><p> <span class="font12 zhu">上段末句“往來絶”，來字後疑奪一“不”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">識匿國</span>，（śikni），即現今<span class="zhuanming">帕米爾</span>高原上的<span class="zhuanming">錫格南</span>（Sigh-nan）。《新唐書》卷二二一下有傳：“<span class="zhuanming">識匿</span>，或曰<span class="zhuanming">尸棄尼</span>，曰<span class="zhuanming">瑟匿</span>。東南直京師九千里，東北五百里距<span class="zhuanming">葱嶺</span>守捉所，南三百里屬<span class="zhuanming">護密</span>，西北五百里抵<span class="zhuanming">俱密</span>。初治<span class="zhuanming">苦汗</span>城，後散居山谷，有大谷五，酋長自爲治，謂之五<span class="zhuanming">識匿</span>，地二千里，無五穀，人喜攻剽劫商賈。<span class="zhuanming">播蜜川</span>四谷稍不用王號令。俗窟室。<span class="zhuanming">貞觀</span>二十年（646），與<span class="zhuanming">似没</span>﹑<span class="zhuanming">役槃</span>二國使者偕來朝。<span class="zhuanming">開元</span>十二年（724），授王<span class="zhuanming">布遮波資</span>金吾衛大將軍。<span class="zhuanming">天寳</span>六載（747）王<span class="zhuanming">跌失伽延</span>從討<span class="zhuanming">勃律</span>戰死，擢其子都督左武衛將軍，給禄居蕃。”</span> </p><p> <span class="font12 zhu">上引《識匿傳》中的<span class="zhuanming">葱嶺</span>守捉所及<span class="zhuanming">播蜜川</span>詳下註。<span class="zhuanming">俱密</span>即<i class="pageTag" onclick="viewPic('ZSK00357-001-L00146','1191337',this);" style="cursor:pointer;"> <span class="song">P146</span></i>《西域記》卷一的<span class="zhuanming">拘密陀</span>，《悟空行紀》中的<span class="zhuanming">拘密支</span>，均爲<span class="zhuanming">大食</span>人的Kumedh或Kumiji一字的對音，其地在現今的<span class="zhuanming">達爾瓦兹</span>（Darwaz）——但也有人認爲在Karategin的Sarkhad vaksu流域。<span class="zhuanming">苦汗</span>（Kurghan）<span class="zhuanming">伊蘭</span>語意爲城堡，不知在現今何處。</span> </p><p> <span class="font12 zhu">《西域記》卷十二，對<span class="zhuanming">識匿國</span>的風土人情也有記載。《新唐書》及《西域記》均證明<span class="zhuanming">慧超</span>記載的翔實，但《唐書》作“<span class="zhuanming">五識匿</span>”，<span class="zhuanming">悟空</span>也作“<span class="zhuanming">五赤匿</span>”，則與<span class="zhuanming">慧超</span>的“<span class="zhuanming">九識匿</span>”有所不同。因此有人認爲“九”乃“五”之訛。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大播密川</span>即《西域記》中之<span class="zhuanming">波謎羅川</span>。</span> </p></div></div></div>
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四○、葱嶺鎮
<div class="wlghyzd_wzb_18"><div id="FCdiv1152303" key="1152303"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四○、葱嶺鎮 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152304" key="1152304"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00146','1191338',this);" style="cursor:pointer;"> <span class="song">P146</span></i><p class="font20" id="ZSK00357-001-BT0000042">四○﹑葱嶺鎮</p><p> <span>又從<span class="zhuanming">胡蜜國</span>東行十五日。過<span class="zhuanming">播蜜川</span>。即至<span class="zhuanming">葱嶺鎮</span>。此即屬<span class="zhuanming">漢</span>。兵馬見今鎮押。此卽舊日王<span class="zhuanming">裴星</span>國境。爲王背叛。走投<span class="zhuanming">土蕃</span>。然今國界無有百姓。外國人呼云<span class="zhuanming">渴飯檀國</span>。<span class="zhuanming">漢</span>名<span class="zhuanming">葱嶺</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">葱嶺</span>，即<span class="zhuanming">帕米爾</span>（Pamir）高原的古稱。此字早見於《漢書·西域傳》：“自<span class="zhuanming">玉門</span>﹑<span class="zhuanming">陽關</span>，出西域，有兩道……南道西踰<span class="zhuanming">葱嶺</span>，則出<span class="zhuanming">大月氏</span>﹑<span class="zhuanming">安息</span>……北道西踰<span class="zhuanming">葱嶺</span>，則出<span class="zhuanming">大宛</span>﹑<span class="zhuanming">康居</span>﹑<span class="zhuanming">奄蔡</span>焉。”</span> </p><p> <span class="font12 zhu">此字的來源，據《水經注·河水二》：“<span class="zhuanming">葱嶺</span>高千里，《西河舊事》曰‘<span class="zhuanming">葱嶺</span>在<span class="zhuanming">敦煌</span>西八千里，其山高大，上生葱，故曰<span class="zhuanming">葱嶺</span>也’。”該書又引<span class="zhuanming">郭義恭</span>《廣志》：“<span class="zhuanming">休循</span>國居<span class="zhuanming">葱嶺</span>，其山多大葱。”<i class="pageTag" onclick="viewPic('ZSK00357-001-L00147','1191338',this);" style="cursor:pointer;"> <span class="song">P147</span></i>至今該處雪綫以上地區的山石隙間，仍有野葱生長，足證此説有據。此名一直沿用至<span class="zhuanming">清</span>代。</span> </p><p> <span class="font12 zhu">我國古籍中<span class="zhuanming">葱嶺</span>的範圍較廣，如《西域記》卷一二：“<span class="zhuanming">葱嶺</span>者，據<span class="zhuanming">瞻部洲</span>中，南接<span class="zhuanming">大雪山</span>，北至<span class="zhuanming">熱海</span>﹑<span class="zhuanming">千泉</span>，西至<span class="zhuanming">活國</span>，東至<span class="zhuanming">烏鍛國</span>，東西南北各數千里，崖嶺數百里，幽谷險峻，恆接冰雪，寒風勁烈，地多出葱，故謂<span class="zhuanming">葱嶺</span>，又以山崖葱翠，遂以名焉。”當時<span class="zhuanming">葱嶺</span>的範圍把<span class="zhuanming">凌山</span>也包括在内。如《西域記》卷一：“（<span class="zhuanming">跋禄迦</span>）國西北行三百里，度石磧，至<span class="zhuanming">凌山</span>，此則<span class="zhuanming">葱嶺</span>北原。水多東流矣。”<span class="zhuanming">凌山</span>，俗名<span class="zhuanming">冰達坂</span>，在<span class="zhuanming">伊犂</span>，<span class="zhuanming">温宿</span>之間。也有人認爲是指<span class="zhuanming">天山</span>山脈的<span class="zhuanming">汗騰格里</span>峰至<span class="zhuanming">勃達嶺</span>一帶，所謂<span class="zhuanming">木素爾達坂</span>。現代地理學上的<span class="zhuanming">帕米爾</span>高原則以<span class="zhuanming">阿賴嶺</span>爲其北界。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">帕米爾</span>，古<span class="zhuanming">伊蘭</span>語，意即“平屋頂”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">葱嶺</span>是<span class="zhuanming">亞洲</span>幾條巨大山脈<span class="zhuanming">興都庫什</span>﹑<span class="zhuanming">喀喇昆侖</span>﹑<span class="zhuanming">喜馬拉雅</span>﹑<span class="zhuanming">崑崙</span>及<span class="zhuanming">天山山脈</span>所形成的山結，著名高峰，如<span class="zhuanming">喬戈里峰</span>﹑<span class="zhuanming">慕士塔格峰</span>（“冰山之父”）﹑<span class="zhuanming">公格爾九别峰</span>和<span class="zhuanming">公格爾</span>峰，均聚於此，地勢極爲高峻，故有“世界屋脊”之稱。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">葱嶺</span>雖然險峻，却是古代中西交通必經之路。有名的“絲綢之路”的南北兩綫都得經過此地。<span class="zhuanming">中國</span>西行，或<span class="zhuanming">印度</span>東來的高僧不少人也都經過<span class="zhuanming">葱嶺</span>。其中有人留下記載，形容這段旅途的艱險。<span class="zhuanming">宋雲</span>在其《行紀》中就寫道：“八月初入<span class="zhuanming">漢盤陀</span>國界，西行六日登<span class="zhuanming">葱嶺</span>山，復西行三日，至<span class="zhuanming">鉢孟城</span>，三日至<span class="zhuanming">不可依山</span>，其處甚寒，冬夏積雪……自此以西，山路欹側，危坂千里，懸崖萬仞，極天之阻，實在於斯，<span class="zhuanming">太行</span><span class="zhuanming">孟門</span>，匹兹匪險，<span class="zhuanming">崤關</span><span class="zhuanming">隴坂</span>，方此則夷，自發<span class="zhuanming">葱嶺</span>，步步漸高，如此四日，乃得至嶺，依約<i class="pageTag" onclick="viewPic('ZSK00357-001-L00148','1191338',this);" style="cursor:pointer;"> <span class="song">P148</span></i>中下，實半天矣，<span class="zhuanming">漢盤陀</span>國，正在山頂，自<span class="zhuanming">葱嶺</span>以西，水皆西流入海，世人云是天地之中，人民决水而種，聞<span class="zhuanming">中國</span>田得雨以種，笑曰‘天何由可共期也’城東有<span class="zhuanming">孟津</span>河，東北流向<span class="zhuanming">沙勒</span>，<span class="zhuanming">葱嶺</span>高峻不生草木，是時八月，天氣已冷，北風飄雁，飛雪千里，九月中旬入<span class="zhuanming">鉢和</span>國。”又，<span class="zhuanming">玄奘</span>在《西域記》卷一二：“（<span class="zhuanming">達摩悉鐵帝</span>）國境東北，踰山越谷，經危履險，行七百餘里，至<span class="zhuanming">波謎羅川</span>，東西千餘里，南北百餘里，狹隘之處，不踰十里，據兩雪山間，故寒風凄勁，冬夏飛雪，晝夜飄風。地鹹鹵，多礫石，播植不滋，草木稀少，遂致空荒，絶無人止。<span class="zhuanming">波謎羅川</span>，中有<span class="zhuanming">大龍池</span>，東西三百餘里，南北五十餘里，處<span class="zhuanming">大葱嶺</span>内，當<span class="zhuanming">瞻部洲</span>中，其地最高也……池西派一大流，西至<span class="zhuanming">達摩悉鐵帝</span>國東界，與<span class="zhuanming">縛芻</span>河合而西流。”對這條險路望而生畏的也頗有人在。<span class="zhuanming">慧皎</span>《高僧傳·智猛傳》稱他：“招集同志，十有五人，發跡<span class="zhuanming">長安</span>，出自<span class="zhuanming">陽關</span>，……始登<span class="zhuanming">葱嶺</span>，而九人退還。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">播密川</span>即前述<span class="zhuanming">大播密川</span>，<span class="zhuanming">玄奘</span>之<span class="zhuanming">波謎羅川</span>，亦即大<span class="zhuanming">帕米爾</span>（Pamir Kulun），爲<span class="zhuanming">帕米爾</span>高原上的八大平川之一，所謂八個<span class="zhuanming">帕米爾</span>。</span> </p><p> <span class="font12 zhu">自<span class="zhuanming">護（胡）密</span>踰<span class="zhuanming">葱嶺</span>至<span class="zhuanming">朅盤陀</span>的路綫是沿<span class="zhuanming">噴赤河</span>南岸東行，至<span class="zhuanming">喀喇噴扎</span>（Kala Panja——<span class="zhuanming">五堡</span>）附近，<span class="zhuanming">帕米爾河</span>自東北而來匯合。由此道路隨河流而分爲南北兩綫。南綫沿<span class="zhuanming">噴扎河</span>（Ab-i-Panja）東行，越過<span class="zhuanming">瓦赫哲爾</span>（Wakhjir）山隘或<span class="zhuanming">小帕米爾</span>後，再沿<span class="zhuanming">瓦赫哲爾</span>河南岸至<span class="zhuanming">貝伊克</span>，再向北沿<span class="zhuanming">塔什庫爾干河</span>（亦稱<span class="zhuanming">塔赫敦巴什河</span>）東岸而至<span class="zhuanming">塔什庫爾干</span>城。一般商旅多取道此綫，<span class="zhuanming">宋雲</span>西行也可能遵循這條路綫。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00149','1191338',this);" style="cursor:pointer;"> <span class="song">P149</span></i><p> <span class="font12 zhu">北綫則沿<span class="zhuanming">帕米爾河</span>東北行，過<span class="zhuanming">大龍池</span>（<span class="zhuanming">維多利亞</span>湖，當地人則稱爲‘鵝湖’），再越過<span class="zhuanming">大帕米爾</span>，然後沿<span class="zhuanming">依斯的克</span>河直抵<span class="zhuanming">塔赫敦密失伯克</span>（Takhtemisbeg）。由此東南行，至<span class="zhuanming">辛地</span>（Sin-dy），再折向東北行，直抵<span class="zhuanming">塔什庫爾干</span>。<span class="zhuanming">斯坦因</span>認爲<span class="zhuanming">玄奘</span>取道南綫，但根據《西域記》中所描寫的<span class="zhuanming">波羅密川</span>的情况，只有<span class="zhuanming">大帕米爾</span>纔能與此相當。可以肯定<span class="zhuanming">玄奘</span>是遵循北綫而至<span class="zhuanming">朅盤陀國</span>的，<span class="zhuanming">慧超</span>也似取北綫。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">渴飯檀國</span>，《魏略》作<span class="zhuanming">喝盤陀</span>，<span class="zhuanming">宋雲</span>作<span class="zhuanming">漢盤陀</span>，《南史》﹑《北史》﹑《魏書》作<span class="zhuanming">渴槃陁</span>。該國有傳始見於《魏書·西域傳》：“<span class="zhuanming">渴槃陁</span>國，在<span class="zhuanming">葱嶺</span>東，<span class="zhuanming">朱駒波</span>西，河經其國，東北流。有高山，夏積霜雪。亦事<span class="zhuanming">佛</span>道。附於<span class="zhuanming">嚈噠</span>。”其次見於《梁書·西北諸戎傳》：“<span class="zhuanming">渴盤陀</span>國，<span class="zhuanming">于闐</span>西小國也。西鄰<span class="zhuanming">滑</span>國，南接<span class="zhuanming">罽賓</span>，北連<span class="zhuanming">沙勒</span>，所治在山谷中，城周十餘里。國有十二城，風俗與<span class="zhuanming">于闐</span>相類，衣古（吉）具布，著長身小袖袍，小口袴。地宜小麥，資以爲糧，多牛馬駱駝﹑羊等。出好氊﹑金玉。王姓<span class="zhuanming">曷沙氏</span>，<span class="zhuanming">中大同</span>元年（546）遣使獻方物。”《隋書·西域傳》不著録該國。《新唐書》卷二二一上，該國有傳，附於<span class="zhuanming">疏勒</span>傳後：“<span class="zhuanming">喝盤陀</span>，或曰<span class="zhuanming">漢陀</span>，曰<span class="zhuanming">渴館檀</span>，亦謂<span class="zhuanming">渴羅陀</span>，由<span class="zhuanming">疏勒</span>西南入<span class="zhuanming">劍末谷</span>﹑<span class="zhuanming">不忍嶺</span>六百里，其國也，距<span class="zhuanming">瓜州</span>四千五百里，直<span class="zhuanming">朱俱波</span>西，南距<span class="zhuanming">懸度山</span>，北抵<span class="zhuanming">疏勒</span>，西<span class="zhuanming">護密</span>，西北<span class="zhuanming">判汗國</span>也。治<span class="zhuanming">葱嶺</span>中，城負<span class="zhuanming">徙多河</span>，勝兵千人，其王本<span class="zhuanming">疏勒</span>，世相承爲之，西南即<span class="zhuanming">頭痛山</span>也。<span class="zhuanming">葱嶺</span>俗號<span class="zhuanming">極嶷山</span>，環其國，人勁悍，貌言如<span class="zhuanming">于闐</span>，其法殺人剽劫者死，餘則贖，賦必輸服飾，王座人（金？）床。<span class="zhuanming">後魏</span><span class="zhuanming">太延</span>（435—439）中始通<span class="zhuanming">中國</span>，<span class="zhuanming">貞觀</span>九年（635），遣使來朝。<span class="zhuanming">開元</span>（713—741）中破平其<i class="pageTag" onclick="viewPic('ZSK00357-001-L00150','1191338',this);" style="cursor:pointer;"> <span class="song">P150</span></i>國，置<span class="zhuanming">葱嶺</span><span class="zhuanming">守捉</span>，<span class="zhuanming">安西</span>極邊戍也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>也有關於此國的記載，《西域記》卷一二：“<span class="zhuanming">朅盤陀</span>國，周二千餘里。國大都城基<span class="zhuanming">大石嶺</span>。背<span class="zhuanming">徙多</span>河，周二十餘里。山領連屬，川原狹隘，穀稼儉少，菽麥豐多，林樹稀，花果少，原隰丘墟，城邑空曠，俗無禮儀，人寡學藝，性既獷暴，人亦驍勇。容貌醜弊，毛服氈褐，文字語言，大同<span class="zhuanming">佉沙</span>國。然知淳信，敬崇<span class="zhuanming">佛</span>法，伽藍十餘所，僧徒五百餘人，學習小乘教説一切有部。”</span> </p><p> <span class="font12 zhu">這一山間小國，由於地當中西交通要衝之地，各家考證頗多，如<span class="zhuanming">儒連</span>（Julien）還原“<span class="zhuanming">朅盤陀</span>”一名爲Khavandha，認爲國名可能爲Kabhanda或Kavanda。<span class="zhuanming">沙畹</span>還原爲Karbanda或Garbanda，<span class="zhuanming">藤田豐八</span>則認爲是Kuhumdiz的對音，城寨之義。此説頗難成立，因爲<span class="zhuanming">朅盤陀</span>三字的古讀爲Kāt-buān-dā與Kuhundiz很不相似。</span> </p><p> <span class="font12 zhu">關於此國的地望也有不同的比定。<span class="zhuanming">藤田豐八</span>舊注認爲：“此國當是<span class="zhuanming">佗檀巴斯波謎羅</span>（Taghdumbash Pamir）。<span class="zhuanming">佗檀巴斯</span>乃極高之義。從此東崗一帶地方後世稱爲<span class="zhuanming">沙里哥羅</span>（Sari-kol）……此國治城，後世在<span class="zhuanming">他時苦汗</span>（Tashkurghan）乃萬石城之義。”又<span class="zhuanming">沙畹</span>：《西突厥史料》<span class="zhuanming">馮</span>譯本93頁注“<span class="zhuanming">喝盤陀</span>，即<span class="zhuanming">玄奘</span>《西域記》之<span class="zhuanming">朅盤陀</span>。<span class="zhuanming">聖馬丁</span>（Vivien de Saint-Martin）曾經考訂定其爲<span class="zhuanming">乞兒吉思</span>（Kirgiz）人所謂之Karchou，其地在今<span class="zhuanming">葉爾𦍑</span>河上流之<span class="zhuanming">塔什庫爾干</span>，今<span class="zhuanming">浦犁</span>縣治也。<span class="zhuanming">大食</span>（Tadjik）人則名之<span class="zhuanming">色勒庫爾</span>（Sarikol）。”<span class="zhuanming">玉爾</span>也認爲此國，即<span class="zhuanming">帕米爾</span>東面的<span class="zhuanming">撒里庫爾</span>及<span class="zhuanming">塔什庫爾干</span>一帶地方，此外如<span class="zhuanming">丁謙</span>﹑<span class="zhuanming">足立喜六</span>﹑<span class="zhuanming">斯坦因</span>等人也都同意這一比定。此説的贊同者雖多，仍有其不<i class="pageTag" onclick="viewPic('ZSK00357-001-L00151','1191338',this);" style="cursor:pointer;"> <span class="song">P151</span></i>足之處，即與<span class="zhuanming">宋雲</span>﹑<span class="zhuanming">慧超</span>的記載相矛盾。<span class="zhuanming">岑仲勉</span>對此説的反駁（見《佛遊天竺記攷釋》33—37頁）不無道理。筆者雖不同意<span class="zhuanming">岑</span>氏以<span class="zhuanming">漢盤陀</span>（<span class="zhuanming">朅盤陀</span>）爲<span class="zhuanming">喀喇噴赤</span>的比定，但却認爲他所説：“亦可曰故<span class="zhuanming">羯盤陀</span>國，<span class="zhuanming">開元</span>而後，<span class="zhuanming">大食</span>東侵，守捉所治，保無内徙，書裏較近，安知非事出有因耶？此余所謂<span class="zhuanming">漢盤陀</span>之今地，實應西移。”這一看法是中肯的。</span> </p><p> <span class="font12 zhu">根據我國古籍中的記載，<span class="zhuanming">朅盤陀</span>或<span class="zhuanming">漢盤陀國</span>的域領，在不同的歷史時期中有過相當大的變化，其國都也經過可能是遷徙不只一次。前引《梁書》所記，可説是該國盛時，有十二城，《新唐書》説該國有勝兵千人。<span class="zhuanming">玄奘</span>經過該國時，雖然城邑空曠，仍有伽藍十餘所，僧徒五百餘人。《通典》卷一九三記載該國有二千餘户，此時該國人口至少恐怕也將近萬人。這與<span class="zhuanming">慧超</span>此處所記“然今國界，無有百姓”真不可同日而語。</span> </p><p> <span class="font12 zhu">《魏略·西戎傳》中記載自<span class="zhuanming">敦煌</span><span class="zhuanming">玉門關</span>入西域的三道：“其南道，從<span class="zhuanming">鄯善</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">朱俱波</span>﹑<span class="zhuanming">喝槃陀</span>，度<span class="zhuanming">葱嶺</span>，又經<span class="zhuanming">護密</span>﹑<span class="zhuanming">吐火羅</span>﹑<span class="zhuanming">挹怛</span>﹑<span class="zhuanming">帆延</span>﹑<span class="zhuanming">漕</span>國至北<span class="zhuanming">婆羅門</span>，達於<span class="zhuanming">西海</span>。”這與《魏書》所記“<span class="zhuanming">渴盤陁</span>國，在<span class="zhuanming">葱嶺</span>東”相一致，比定三至五世紀時的<span class="zhuanming">朅盤陀</span>國在<span class="zhuanming">塔什庫爾干</span>還可説合理的。但<span class="zhuanming">宋雲</span>的記載却不同。他於<span class="zhuanming">神龜</span>二年（518）八月初入<span class="zhuanming">漢盤陀</span>國界，西行十日纔到達<span class="zhuanming">漢盤陀</span>國都城，而且他對都城所在的地勢也記載得很明確：“自發<span class="zhuanming">葱嶺</span>，步步漸高，如此四日，乃得至嶺，依約中下，實半天矣，<span class="zhuanming">漢盤陀</span>國，正在山頂，自<span class="zhuanming">葱嶺</span>已西，水皆西流入海。”這與<span class="zhuanming">葱嶺</span>東面，海拔僅有一萬零二百五十<span class="zhuanming">英</span>尺的<span class="zhuanming">塔什庫爾干</span>毫無相似之處。<span class="zhuanming">慧超</span>所記的<span class="zhuanming">渴館檀</span>（<span class="zhuanming">漢盤陀</span>）與<span class="zhuanming">宋雲</span>所記似乎也非同一地方，因<i class="pageTag" onclick="viewPic('ZSK00357-001-L00152','1191338',this);" style="cursor:pointer;"> <span class="song">P152</span></i>爲他從<span class="zhuanming">胡（護）密</span>國東行十五日，過<span class="zhuanming">播密川</span>，即至<span class="zhuanming">葱嶺</span>鎮，並説此處即<span class="zhuanming">渴館檀國</span>。<span class="zhuanming">宋雲</span>在八月中旬末（十七；八）到達<span class="zhuanming">漢盤陀</span>國，九月中旬纔到達<span class="zhuanming">鉢和</span>（<span class="zhuanming">護密</span>），至少走了二十五六天，與<span class="zhuanming">慧超</span>的行程相差頗大。又<span class="zhuanming">疏勒</span>至<span class="zhuanming">蒲犂</span>（<span class="zhuanming">塔什庫爾干</span>）不到六百里，而<span class="zhuanming">慧超</span>由<span class="zhuanming">葱嶺鎮</span>至<span class="zhuanming">疏勒</span>走下坡路步行一月之久，則可知此<span class="zhuanming">葱嶺鎮</span>絶非<span class="zhuanming">蒲犁</span>。不過<span class="zhuanming">慧超</span>所記的<span class="zhuanming">播密川</span>與<span class="zhuanming">玄奘</span>所記的<span class="zhuanming">波謎羅川</span>的路程倒是吻合的。《西域記》所載自<span class="zhuanming">達摩悉鐵帝</span>（<span class="zhuanming">護密</span>）東北至<span class="zhuanming">波謎羅川</span>爲七百餘里，按《唐六典》<span class="zhuanming">唐</span>制陸行每日五十里計，十五日的行程相當於七百多里，所以<span class="zhuanming">藤田豐八</span>認爲<span class="zhuanming">慧超</span>所記的<span class="zhuanming">渴館檀</span>國在<span class="zhuanming">大帕米爾</span>的Taghdumbash並非無理的看法。</span> </p><p> <span class="font12 zhu">綜上所述，我們認爲故<span class="zhuanming">朅盤陀國</span>都城公元五世紀之前，在<span class="zhuanming">葱嶺</span>東部的<span class="zhuanming">塔什庫爾干</span>，即<span class="zhuanming">蒲犁</span>縣。後來曾一度西遷至<span class="zhuanming">葱嶺</span>中部（該國既有十二城，都城由一城遷至另一城是完全可能的），唐代，<span class="zhuanming">大食</span><span class="zhuanming">吐蕃</span>相繼東侵，<span class="zhuanming">開元</span>中因國王叛投<span class="zhuanming">吐蕃</span>，該國爲<span class="zhuanming">唐</span>朝所破，成爲荒無人居的地方，此後遂又遷回故地。</span> </p><p> <span class="font12 zhu">此外《通典》卷一九三，關於此國的記載也有助於我們理解古籍相互牴牾的原因，特録於此。“<span class="zhuanming">渴盤陁</span>，<span class="zhuanming">後魏</span>時始通焉，亦名<span class="zhuanming">漢陁</span>國，亦名<span class="zhuanming">渴羅陁國</span>，理<span class="zhuanming">葱嶺</span>中，在<span class="zhuanming">朱俱國</span>西，至<span class="zhuanming">護密國</span>，其南至<span class="zhuanming">懸度山</span>，無定界，北至<span class="zhuanming">疏勒國</span>界，西北至<span class="zhuanming">判汗國</span>，其王本<span class="zhuanming">疏勒</span>人，累代相承，以居此國，有户二千餘。<span class="zhuanming">懸度山</span>在國西南四百里，<span class="zhuanming">懸度</span>者，石山也，谿谷不通，以繩索相引而度，其間四百里中，往往有棧道，因以爲名。今按<span class="zhuanming">懸度</span><span class="zhuanming">葱嶺</span>迤邐相屬，郵置所絶；道阻且長，故行人由之，莫能分别，然<span class="zhuanming">法顯</span>﹑<span class="zhuanming">宋雲</span>所經，<i class="pageTag" onclick="viewPic('ZSK00357-001-L00153','1191338',this);" style="cursor:pointer;"> <span class="song">P153</span></i>即<span class="zhuanming">懸度山</span>也。”<span class="zhuanming">葱嶺</span>地形複雜，古人更難明確劃分其範圍。這也是造成古籍上的記載互有出入的原因之一。</span> </p><p> <span class="font12 zhu">“此即屬<span class="zhuanming">漢</span>，兵馬見今鎮押”，<span class="zhuanming">唐</span>朝<span class="zhuanming">開元</span>後在<span class="zhuanming">朅盤陀</span>國設<span class="zhuanming">葱嶺守捉</span>事已見前引《新唐書·疏勒傳》，又《新唐書》卷四三引<span class="zhuanming">賈躭</span>《入四夷道》：“自<span class="zhuanming">疏勒</span>西南入<span class="zhuanming">劍末谷</span>﹑<span class="zhuanming">青山嶺</span>﹑<span class="zhuanming">不忍嶺</span>，六百里至<span class="zhuanming">葱嶺守捉</span>，故<span class="zhuanming">羯盤陀</span>國。”</span> </p><p> <span class="font12 zhu">“舊日王<span class="zhuanming">斐星</span>”，《新唐書·疏勒傳》：“王姓<span class="zhuanming">斐</span>氏。”又“<span class="zhuanming">喝盤</span>陀……其王本<span class="zhuanming">疏勒</span>人。”<span class="zhuanming">喝盤陀</span>國王似出自<span class="zhuanming">疏勒</span>王族，因該國曾一度役屬於<span class="zhuanming">疏勒</span>的緣故。</span> </p></div></div></div>
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三七、突厥
<div class="wlghyzd_wzb_18"><div id="FCdiv1152307" key="1152307"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三七、突厥 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152308" key="1152308"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00134','1191335',this);" style="cursor:pointer;"> <span class="song">P134</span></i><p class="font20" id="ZSK00357-001-BT0000039">三七﹑突厥</p><p> <span>又從此胡國已北。北至<span class="zhuanming">北海</span>。西至<span class="zhuanming">西海</span>。東至<span class="zhuanming">漢國</span>。已北惣是<span class="zhuanming">突厥</span>所住境界。此等<span class="zhuanming">突厥</span>不識<span class="zhuanming">仏</span>法。無寺無僧。衣著皮毬氈衫。以蟲爲食。亦無城墎住處。氈帳爲屋。行住隨身。隨逐水草。男人並剪鬢髮。女人在頭。言<i class="pageTag" onclick="viewPic('ZSK00357-001-L00135','1191335',this);" style="cursor:pointer;"> <span class="song">P135</span></i>音與諸國不同。國人愛煞。不識善惡。土地足駞騾羊馬之屬。</span> </p><p> <span class="font12 zhu">“女人在頭”，“頭”乃“髮”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>此處所記是衰微時期的<span class="zhuanming">突厥</span>。在<span class="zhuanming">東</span><span class="zhuanming">西突厥</span>尚未分裂前，特别是六世紀中葉，<span class="zhuanming">突厥</span>勢力極爲强大。北滅<span class="zhuanming">蠕蠕</span>，南則操縱<span class="zhuanming">北朝</span>諸國之争，西則與<span class="zhuanming">波斯</span>共滅<span class="zhuanming">嚈噠</span>，並殺其王。此時<span class="zhuanming">突厥</span>領域，斥地萬里，東起<span class="zhuanming">遼東</span>，西達<span class="zhuanming">烏滸</span>河北之<span class="zhuanming">鐵門</span>，皆爲其縱横馳騁之地。即使在六世紀下葉，<span class="zhuanming">東</span><span class="zhuanming">西突厥</span>分離之後，其勢力仍然不小，如<span class="zhuanming">大業</span>十一年（615）<span class="zhuanming">隋煬帝</span>北巡<span class="zhuanming">雁門</span>時<span class="zhuanming">畢始可汗</span>就攻下<span class="zhuanming">雁門</span>郡四十一城中的三十九城，並圍困<span class="zhuanming">煬帝</span>於<span class="zhuanming">雁門</span>一月有餘，求救於<span class="zhuanming">義城公主</span>，<span class="zhuanming">始畢可汗</span>纔解圍而去。<span class="zhuanming">唐</span>朝建立之初，<span class="zhuanming">李淵</span>也不得不臣事<span class="zhuanming">突厥</span>。<span class="zhuanming">武德</span>年間<span class="zhuanming">頡利可汗</span>憑借其强大兵力屢次入寇<span class="zhuanming">中國</span>，幾乎使<span class="zhuanming">唐高祖</span>要焚<span class="zhuanming">長安</span>而去。<span class="zhuanming">唐太宗</span>即位時，<span class="zhuanming">頡利可汗</span>又陳大軍十萬於<span class="zhuanming">渭水</span>之上，使<span class="zhuanming">太宗</span>不得不親自出馬，隔<span class="zhuanming">渭水</span>與<span class="zhuanming">頡利</span>抗辯，<span class="zhuanming">東突厥</span>侵犯<span class="zhuanming">唐</span>王朝時，<span class="zhuanming">西突厥</span>也很强大。特别是有勇有謀的<span class="zhuanming">統葉護可汗</span>在位時期，“北併<span class="zhuanming">鐵勒</span>，西拒<span class="zhuanming">波斯</span>，南接<span class="zhuanming">罽賓</span>，悉歸之，控弦數十萬，霸有西域，舊據<span class="zhuanming">烏孫</span>之地，又移庭於<span class="zhuanming">石國</span>北<span class="zhuanming">千泉</span>，其西域諸國王悉受<span class="zhuanming">頡利</span>調發，並遣<span class="zhuanming">土屯</span>一人監統之，督其征賦，<span class="zhuanming">西戎</span>之盛，未之有也。”（《册府元龜》卷一千）。<span class="zhuanming">玄奘</span>法師在<span class="zhuanming">素葉城</span>會見<span class="zhuanming">統葉護可汗</span>時，正當<span class="zhuanming">西突厥</span>强盛的頂點。試讀《慈恩傳》卷二所描繪的情况不難想見這位可汗的聲威。可是在<span class="zhuanming">玄奘</span>法師正向<span class="zhuanming">印度河</span>邁進時，重大事件就已發生。<span class="zhuanming">貞觀</span>四年（630）<span class="zhuanming">李靖</span>大破<span class="zhuanming">東突厥</span>，生擒<span class="zhuanming">頡<i class="pageTag" onclick="viewPic('ZSK00357-001-L00136','1191335',this);" style="cursor:pointer;"> <span class="song">P136</span></i>利可汗</span>。<span class="zhuanming">東突厥</span>餘衆歸降。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">西突厥</span>内部本來就不大團結，自<span class="zhuanming">統護葉可汗</span>爲其伯父所殺後，分裂之勢已成。<span class="zhuanming">熱海</span>（<span class="zhuanming">依塞克湖</span>）以東爲<span class="zhuanming">咄陸</span>五部所構成的左廂。<span class="zhuanming">熱海</span>以西則爲<span class="zhuanming">弩失畢</span>五部所構成的右廂。<span class="zhuanming">唐</span>王朝遂利用兩者間的矛盾，各個擊破，<span class="zhuanming">唐太宗</span>時已逐漸略取了<span class="zhuanming">西突厥</span>在西域的屬國，如<span class="zhuanming">高昌</span>﹑<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">于闐</span>等等，相繼設爲州府，從而將<span class="zhuanming">西突厥</span>大爲削弱，<span class="zhuanming">唐高宗</span>又完成其父的未竟大業。早在<span class="zhuanming">太宗</span><span class="zhuanming">貞觀</span>二十三年（649）就以<span class="zhuanming">賀魯</span>爲<span class="zhuanming">瑶池都督</span>。<span class="zhuanming">高宗</span>即位時<span class="zhuanming">賀魯</span>就叛變西走，强行併<span class="zhuanming">弩失畢</span>五部落，自立爲可汗，於是引起戰端。<span class="zhuanming">永徽</span>三年（652），<span class="zhuanming">唐</span>朝與<span class="zhuanming">回訖</span>合兵先後攻破<span class="zhuanming">處月部</span>以及其西的<span class="zhuanming">處密部</span>，次年罷<span class="zhuanming">瑶池都督</span>府，以<span class="zhuanming">處月部</span>置<span class="zhuanming">金滿州</span>，隸屬<span class="zhuanming">北庭</span>。<span class="zhuanming">顯慶</span>元年（656）又攻破<span class="zhuanming">葛邏禄</span>﹑<span class="zhuanming">突騎施</span>﹑<span class="zhuanming">處木毘</span>等部。次年大敗<span class="zhuanming">賀魯</span>於<span class="zhuanming">伊犂</span>河北，他逃奔<span class="zhuanming">石國</span>爲<span class="zhuanming">蘇咄</span>城主俘虜。<span class="zhuanming">顯慶</span>三年<span class="zhuanming">石國</span>人把<span class="zhuanming">賀魯</span>送給<span class="zhuanming">唐</span>王朝，<span class="zhuanming">唐高宗</span>雖然歷數他五大罪，但並没有殺害他。次年（659）斬<span class="zhuanming">真珠葉護</span>於<span class="zhuanming">雙河</span>。此後<span class="zhuanming">西突厥</span>全境都歸屬<span class="zhuanming">唐</span>朝，並在其地設置州府，其中<span class="zhuanming">碎葉河</span>以西爲<span class="zhuanming">濛池都督府</span>，管理<span class="zhuanming">弩失畢</span>五部落，<span class="zhuanming">碎葉河</span>以東爲<span class="zhuanming">崑陵都護府</span>，管理<span class="zhuanming">咄陸</span>五部，兩者都隸屬於<span class="zhuanming">北庭都護</span>府，其東西域各國則隸屬於<span class="zhuanming">安西都護府</span>。此後<span class="zhuanming">烏滸河</span>至<span class="zhuanming">印度河</span>之間的地區也設置都督府。《舊唐書》卷四○，<span class="zhuanming">安西都護府</span>：“<span class="zhuanming">龍朔</span>元年（661）西域<span class="zhuanming">吐火羅國</span>款塞，乃於<span class="zhuanming">于闐</span>以西，<span class="zhuanming">波斯</span>以東，十六國皆置都督，督州八十，縣一百一十，軍府一百二十六，仍立碑於<span class="zhuanming">吐火羅</span>以誌之。”此時<span class="zhuanming">唐</span>朝威望無與倫比，誠如《通鑑》卷二○一所謂：“東自<span class="zhuanming">高麗</span>，西至<span class="zhuanming">波斯</span>﹑<span class="zhuanming">烏萇</span>諸國，朝會者各帥其屬扈從。”</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00137','1191335',this);" style="cursor:pointer;"> <span class="song">P137</span></i><p> <span class="font12 zhu"><span class="zhuanming">唐</span>朝雖然平定<span class="zhuanming">西突厥</span>，並在該地設置都護府，可是却未佔領這些地區，仍以該族人爲都護，如以<span class="zhuanming">阿史那彌射</span>任<span class="zhuanming">毘陵都護</span>，並封爲“興昔王可汗”，<span class="zhuanming">阿史那步真</span>爲<span class="zhuanming">濛池都護</span>，並封爲“繼往絶可汗”。</span> </p><p> <span class="font12 zhu">自<span class="zhuanming">西突厥</span>帝國破滅後，一直未能恢復統一，其勢力也從未超出<span class="zhuanming">藥殺河</span>以外。<span class="zhuanming">突厥</span>人此後未能復興的原因可説由於他們的一個致命的弱點，即内部經常兄弟䦧牆所造成。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突厥</span>各部之間經常自相殘殺，結果往往是兩敗俱喪。如上述<span class="zhuanming">阿史那彌射</span>與<span class="zhuanming">阿史那步真</span>兩人就素來不和睦，<span class="zhuanming">龍朔</span>二年（662），他兩人隨從<span class="zhuanming">䫻海道</span>總管<span class="zhuanming">蘇海政</span>進軍討<span class="zhuanming">龜兹</span>時，<span class="zhuanming">步真</span>就誣告<span class="zhuanming">彌射</span>謀反，並利用<span class="zhuanming">蘇海政</span>的官僚主義而殺害了他。<span class="zhuanming">彌射</span>被害後，諸部離心，<span class="zhuanming">鼠尼施</span>﹑<span class="zhuanming">拔塞干</span>兩部就叛離而去。同樣由於上述原因，七世紀末一度復興的<span class="zhuanming">東突厥</span>也僅僅曇花一現。<span class="zhuanming">唐高宗</span>末年﹑<span class="zhuanming">武后</span>初年<span class="zhuanming">頡利可汗</span>的族人<span class="zhuanming">骨咄禄</span>（<span class="zhuanming">頡跌利施</span>）可汗崛起於<span class="zhuanming">東突厥</span>故土，先後出征四十七次，親歴二十餘戰，重振<span class="zhuanming">鄂爾渾</span>河畔<span class="zhuanming">突厥</span>帝國的聲威。<span class="zhuanming">武后</span><span class="zhuanming">天授</span>二年（691），<span class="zhuanming">骨咄禄</span>死，其弟<span class="zhuanming">默啜可汗</span>繼位，也是一位强有力的統治者，除《新﹑舊唐書》外，<span class="zhuanming">突厥</span>文的<span class="zhuanming">噋欲谷</span>碑銘與<span class="zhuanming">闕特勒</span>碑銘，對其武功有較詳盡的記載。他不僅統一<span class="zhuanming">東突厥</span>，併有<span class="zhuanming">西突厥</span>十姓部落，而且還力圖擴張其勢力於<span class="zhuanming">中亞</span>。他曾兩次遠征；如前所述，第一次遠征（約在701年）討伐六姓<span class="zhuanming">昭武</span>及<span class="zhuanming">粟特</span>時爲<span class="zhuanming">大食</span>人所敗，第二次（約在712年）“爲組織<span class="zhuanming">粟特</span>部族，吾等趁<span class="zhuanming">珍珠河</span>而遠至<span class="zhuanming">鐵門</span>”。雖然曾掠得一些財産和人口，仍以失敗而告終。除<span class="zhuanming">大食</span>人的反擊外，内部的叛亂也是<span class="zhuanming">突厥</span>人失敗的原因之一。因<i class="pageTag" onclick="viewPic('ZSK00357-001-L00138','1191335',this);" style="cursor:pointer;"> <span class="song">P138</span></i>爲<span class="zhuanming">闕特勒</span>碑銘緊接上引之後就説：“厥後<span class="zhuanming">突騎施</span>衆叛，向<span class="zhuanming">康里</span>（Kängäräs）逃去，我各地駐軍無馬復無糧給；彼等是惡人……攻吾等者勇士也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">默啜</span>晚年時<span class="zhuanming">突厥</span>人的内部矛盾更爲激化，《新唐書·突厥傳上》説他：“年既老，愈昏暴，部落怨叛。”原來屬於<span class="zhuanming">西突厥</span>的“十姓<span class="zhuanming">左五咄陸</span>，右<span class="zhuanming">五弩失畢</span>，<span class="zhuanming">俟斤</span>皆請降。”最後他終於死在叛亂部落之手。《舊唐書·玄宗本紀》：開元四年（716）六月“<span class="zhuanming">突厥</span>可汗<span class="zhuanming">默啜</span>爲九姓<span class="zhuanming">拔也固</span>所殺，斬其首送於京師”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">西突厥</span>受到摧殘是嚴重的。《通鑑》卷二○四稱<span class="zhuanming">武后</span><span class="zhuanming">天授</span>元年（690）冬十月：“<span class="zhuanming">西突厥</span>十姓，自<span class="zhuanming">垂拱</span>（685—688）以來爲<span class="zhuanming">東突厥</span>所侵，散亡殆盡，<span class="zhuanming">濛池</span>都護<span class="zhuanming">繼往絶可汗</span><span class="zhuanming">斛瑟羅</span>，收其餘衆六七萬人入居内地。拜右衛大將軍，改號<span class="zhuanming">竭忠事主可汗</span>。”<span class="zhuanming">西突厥</span>人的内附並不止一次。如<span class="zhuanming">玄宗</span><span class="zhuanming">開元</span>二年（714）九月“<span class="zhuanming">胡禄屋闕</span>及首領一千三十人來降。<span class="zhuanming">胡禄屈</span>二萬帳詣<span class="zhuanming">北庭</span>内屬”，（《册府元龜》卷九七七）。次年二月，“<span class="zhuanming">突厥</span>十姓部落，左廂<span class="zhuanming">咄陸五啜</span>，右廂<span class="zhuanming">五弩失畢</span>﹑<span class="zhuanming">五俟斤</span>等各率其衆自<span class="zhuanming">突厥</span>相繼内屬，前後二千餘帳”。（出處同上引）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">西突厥</span>十姓部落除歸附<span class="zhuanming">唐</span>朝而内遷的以外，散處故地的爲數仍然不少。所謂十姓，即<span class="zhuanming">咄陸</span>部的五啜﹑<span class="zhuanming">處木昆律</span>﹑<span class="zhuanming">胡禄屋闕</span>﹑<span class="zhuanming">攝舍提噋</span>﹑<span class="zhuanming">突騎施賀邏施</span>﹑<span class="zhuanming">鼠尼施處半</span>。<span class="zhuanming">弩失畢</span>的<span class="zhuanming">五俟斤</span>：<span class="zhuanming">阿悉結闕俟斤</span>﹑<span class="zhuanming">哥舒闕俟斤</span>﹑<span class="zhuanming">拔塞干噋沙鉢俟斤</span>﹑<span class="zhuanming">阿悉結尼孰俟斤</span>﹑<span class="zhuanming">哥舒處半俟斤</span>。<span class="zhuanming">默啜</span>强盛時也曾一度把散漫的十姓部落組織起來，歸他兒子統屬。“復立<span class="zhuanming">咄悉匐</span>爲左察（Tölisšad），<span class="zhuanming">骨咄禄</span>子爲右察（Tarduśšad），皆典兵二萬，子<span class="zhuanming">匐俱</span>爲小可<i class="pageTag" onclick="viewPic('ZSK00357-001-L00139','1191335',this);" style="cursor:pointer;"> <span class="song">P139</span></i>汗，位兩察上，典<span class="zhuanming">處木昆</span>等十姓兵四萬，號<span class="zhuanming">拓西可汗</span>。”可是<span class="zhuanming">默啜</span>昏暴，不能團結各部，他還未死，十姓中的<span class="zhuanming">胡禄屋</span>﹑<span class="zhuanming">鼠尼施</span>﹑<span class="zhuanming">葛邏禄</span>等部已經歸降<span class="zhuanming">唐</span>朝。<span class="zhuanming">默啜</span>一死<span class="zhuanming">西突厥</span>各部更爲分崩離析。僅以其中<span class="zhuanming">突騎施</span>一部爲例，就足以説明其内部的自相殘殺與對外失策的嚴重後果了。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突騎施</span>最初本來由<span class="zhuanming">斛瑟羅</span>統率。他的部衆削弱後，遂爲<span class="zhuanming">烏質勒</span>取而代之。<span class="zhuanming">景龍</span>二年（708），<span class="zhuanming">唐</span>朝封他爲<span class="zhuanming">西河郡</span>王。他死後，由其長子<span class="zhuanming">娑葛</span>統率其部衆。可是其弟<span class="zhuanming">遮弩</span>却憎恨自己分得的部落較其兄爲少，因此叛投<span class="zhuanming">默啜</span>，充當響導，進攻其兄。<span class="zhuanming">默啜</span>留下<span class="zhuanming">遮弩</span>，另自派兵兩萬進攻並俘虜了<span class="zhuanming">葛娑</span>。班師歸來後，對<span class="zhuanming">遮弩</span>説：“汝於兄弟尚不和協，豈能忠心於我？”然後把這兩弟兄一併殺掉。<span class="zhuanming">默啜</span>回師之後，<span class="zhuanming">葛娑</span>手下的部將<span class="zhuanming">蘇禄</span>鳩集餘下的部衆自立爲可汗。起初他還能團結衆人，十姓部落逐漸歸附他，一度擁有部衆二十萬，稱雄於西域。<span class="zhuanming">唐</span>朝對他多次安撫，先後封過他爲左羽林軍大將軍，繼而封爲特勒。<span class="zhuanming">玄宗</span><span class="zhuanming">開元</span>七年，還封爲<span class="zhuanming">忠順可汗</span>。<span class="zhuanming">開元</span>十年（722）又立<span class="zhuanming">史懷道</span>女爲<span class="zhuanming">金河公主</span>嫁給他。對他可謂寬厚了。但後來他對内對外都一再失策，不僅以怨報德，多次出兵劫掠<span class="zhuanming">安西</span>四鎮所貯備財富人畜。更嚴重的失策是對<span class="zhuanming">大食</span>的問題，<span class="zhuanming">大食</span>人多次擊敗<span class="zhuanming">突厥</span>，<span class="zhuanming">鐵門</span>以北，<span class="zhuanming">藥殺水</span>以南，原先<span class="zhuanming">西突厥</span>的屬地均爲<span class="zhuanming">大食</span>人所征服。<span class="zhuanming">蘇禄</span>却不去聯合十姓部落，抗拒<span class="zhuanming">大食</span>，收復失地。甚至<span class="zhuanming">開元</span>十五年（727），<span class="zhuanming">吐火羅</span>受到<span class="zhuanming">大食</span>侵略壓迫，要他援助時，他仍按兵不動。反之，他却暗地勾結<span class="zhuanming">大食</span>和<span class="zhuanming">吐蕃</span>，企圖奪取四鎮，並圍困<span class="zhuanming">撥换</span>及<span class="zhuanming">大石</span>城，結果遭到<span class="zhuanming">阿史那獻</span>所發三姓<span class="zhuanming">葛邏禄</span>兵的聯<i class="pageTag" onclick="viewPic('ZSK00357-001-L00140','1191335',this);" style="cursor:pointer;"> <span class="song">P140</span></i>合攻擊。對内失策是他晚年抄掠所得都自己留下，不肯分給部衆，致使他手下各部逐漸離心。他的百姓又分裂爲黄姓﹑黑姓兩者，始而互相猜疑，繼而彼此火併。所謂黄姓部落的<span class="zhuanming">莫賀達干</span>就殺死了<span class="zhuanming">蘇禄</span>，<span class="zhuanming">蘇禄</span>的兒子<span class="zhuanming">吐火仙</span>雖被立爲可汗，不久也被殺害。殺<span class="zhuanming">蘇禄</span>的凶手<span class="zhuanming">莫賀達干</span>幾年後也當了可汗，但至<span class="zhuanming">俱藍</span>城時爲<span class="zhuanming">莫賀咄</span>所殺。<span class="zhuanming">莫賀咄</span>自立爲可汗，又被<span class="zhuanming">安西</span>節度使夫<span class="zhuanming">蒙靈𧦴</span>誅斬。<span class="zhuanming">突騎施</span>的内亂一直繼續了數十年之久。“<span class="zhuanming">至德</span>（757—758）後，<span class="zhuanming">突騎施</span>衰，黄﹑黑姓皆立可汗相攻，<span class="zhuanming">中國</span>方多故，不暇治也。”（《新唐書·突厥傳》）</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>途經<span class="zhuanming">中亞</span>前後這一長段時間，<span class="zhuanming">西突厥</span>人正處於這種分崩離析的局面，不曾建立過强固而持久的政權，所以他在本段只提“<span class="zhuanming">突厥</span>所住境界”，而未提任何國王。</span> </p></div></div></div>
</>
三八、胡蜜國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152311" key="1152311"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三八、胡蜜國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152312" key="1152312"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00140','1191336',this);" style="cursor:pointer;"> <span class="song">P140</span></i><p class="font20" id="ZSK00357-001-BT0000040">三八﹑胡蜜國</p><p> <span>又從<span class="zhuanming">吐火羅國</span>。東行七日。至<span class="zhuanming">胡蜜</span>王住城。當來於<span class="zhuanming">吐火羅國</span>。逢<span class="zhuanming">漢</span>使入<span class="zhuanming">蕃</span>。略題四韻取辭。五言。君恨西蕃遠。余嗟東路長。道荒宏雪嶺。險澗賊途倡。鳥飛驚峭嶷。人去偏樑󲳴。平生不捫淚。今日灑千行。</span> </p><p class="weizhi_zhanwei"></p><p> <span>冬日在<span class="zhuanming">吐火羅</span>逢雪述懷。五言。冷雪牽冰合。寒風擘地烈。巨海凍墁壇。江河凌崕囓。龍門絶瀑布。井口盤虵結。伴火上󱦞歌。焉能度<span class="zhuanming">播蜜</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00141','1191336',this);" style="cursor:pointer;"> <span class="song">P141</span></i><p> <span>此<span class="zhuanming">胡蜜</span>王。兵馬少弱。不能自護。見屬<span class="zhuanming">大𥦽</span>所管。每年輸税絹三千疋。住居山谷。處所狹小。百姓貧多。衣著皮裘氈衫。王著綾絹疊布。食唯餅𩚙土地極寒。甚於餘國。言音與諸國不同。所出羊牛。極小不大。亦有馬騾。有僧有寺。行小乘法。王及首領百姓等。惣事<span class="zhuanming">仏</span>不歸外道。所以此國無外道。男並剪除鬢髮。女人在頭。住居山裏。其山無有樹水及於百草。</span> </p><p> <span class="font12 zhu">“人去偏樑”句後原奪一字，不詳。末句“樹水”，“水”爲“木”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">胡蜜</span>即<span class="zhuanming">胡密</span>，即《後漢書》中的<span class="zhuanming">休密</span>，《魏書》及《北史》中的<span class="zhuanming">鉢和</span>。《梁書》的<span class="zhuanming">胡密丹</span>。《唐書》及《悟空行紀》的<span class="zhuanming">護密</span>。均譯自梵文的Vakhana，這是當地人的稱呼。《西域記》作<span class="zhuanming">達摩悉鐵帝</span>（<span class="zhuanming">馬嘉特</span>認爲是<span class="zhuanming">伊朗</span>語Dar-i-masti的對音。<span class="zhuanming">瓦特斯</span>則認爲譯自梵文Dhamasthiti。後世的<span class="zhuanming">阿拉伯</span>文的Termistat即由此字而來，在現今<span class="zhuanming">阿富汗</span>東北部的<span class="zhuanming">瓦罕</span>（Wakhan）。</span> </p><p> <span class="font12 zhu">《魏書·西域傳》：“<span class="zhuanming">鉢和國</span>，在<span class="zhuanming">渴槃陁</span>西。其土尤寒，人畜同居，穴地而處，又有大雪山，望若銀峰。其人唯食餅麨，飲麥酒，服氈裘。有二道，一道西行向<span class="zhuanming">嚈噠</span>，一道西南趨<span class="zhuanming">烏萇</span>，亦爲<span class="zhuanming">嚈噠</span>所統。”<span class="zhuanming">宋雲</span>﹑<span class="zhuanming">惠生</span>西行時曾經過此地。他們大約在<span class="zhuanming">神龜</span>二年（519）九月中旬到達<span class="zhuanming">鉢和</span>國。其《行紀》中寫道：“高山深谷，嶮道如常。國王所住，因山爲城。人民服飾，唯有氈衣。土地甚寒，窟穴而居，風雪勁切，人畜相依，國之南界，有大雪山，朝融夕結，望若玉峰。”上引中的大雪山，即<span class="zhuanming">興都庫什山</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00142','1191336',this);" style="cursor:pointer;"> <span class="song">P142</span></i><p> <span class="font12 zhu">《新唐書·西域傳》：“<span class="zhuanming">護密</span>者，或曰<span class="zhuanming">達摩悉鐵帝</span>，曰<span class="zhuanming">󲍗偘</span>，<span class="zhuanming">元</span><span class="zhuanming">魏</span><span class="zhuanming">所謂</span>鉢和者，亦<span class="zhuanming">吐火羅</span>故地。東南直京師九千里而嬴，横千六百里，縱狹纔四五里，王居<span class="zhuanming">塞迦審城</span>，北臨<span class="zhuanming">烏滸河</span>，地寒沍，堆阜曲折，沙石流漫，有豆麥，宜木果，出善馬。人碧瞳。<span class="zhuanming">顯慶</span>時，以地爲<span class="zhuanming">鳥飛州</span>，王<span class="zhuanming">沙鉢羅頡利發</span>爲刺史，地當四鎮入<span class="zhuanming">吐火羅道</span>，故役屬<span class="zhuanming">吐蕃</span>。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>對此國也有記載，《西域記》卷一二：“<span class="zhuanming">達摩悉鐵帝</span>國，在兩山間，<span class="zhuanming">覩貨邏</span>故地也。五四千五六百余里，南北廣四五里，狹則不踰一里。臨<span class="zhuanming">縛芻</span>河，盤行曲折，堆阜高下，沙石流漫，寒風凄烈。唯植麥﹑豆﹑少樹林，乏花果，多出善馬，馬形雖小，而耐馳涉。……<span class="zhuanming">昏馱多城</span>，國之都也……”</span> </p><p> <span class="font12 zhu">上引各段均説明<span class="zhuanming">胡密國</span>地勢的險峻。這條兩山之間<span class="zhuanming">瓦罕</span>走廊，戰略地位十分重要。它是<span class="zhuanming">烏滸河</span>流域與我國<span class="zhuanming">塔里木河</span>流域間的主要通道之一，是翻越<span class="zhuanming">葱嶺</span>，即<span class="zhuanming">帕米爾</span>高原的南道上重要的一段。由此向西則可經<span class="zhuanming">吐火羅斯坦</span>而至<span class="zhuanming">波斯</span>，向南則經<span class="zhuanming">烏萇</span>，<span class="zhuanming">迦濕彌羅</span>而至<span class="zhuanming">印度</span>。向東則沿<span class="zhuanming">烏滸河</span>上流，即<span class="zhuanming">噴赤河</span>東行𧼯<span class="zhuanming">帕米爾</span>高原而進入我國<span class="zhuanming">南疆</span>。公元五﹑六世紀以後，取道此綫的人日益增多，成爲中西交通的重要通道之一。<span class="zhuanming">宋雲</span>﹑<span class="zhuanming">惠生</span>西行，<span class="zhuanming">玄奘</span>東歸，<span class="zhuanming">悟空</span>往返于<span class="zhuanming">華夏</span><span class="zhuanming">天竺</span>之間都曾經過此地。<span class="zhuanming">天寳</span>六載（747）<span class="zhuanming">高仙芝</span>西征<span class="zhuanming">小勃律</span>兵分三路時，其中<span class="zhuanming">仙芝</span>自己率領的一路即由<span class="zhuanming">護密</span>而南入<span class="zhuanming">小勃律</span>的。後世的<span class="zhuanming">馬可波羅</span>東來時，也由<span class="zhuanming">吐火羅斯坦</span>的首府<span class="zhuanming">巴里里</span>通過此地，踰越<span class="zhuanming">葱嶺</span>而進入我國。1913年<span class="zhuanming">斯坦因</span>所謂的第三次探險也是經由此地，越<span class="zhuanming">帕米爾</span>，然后潛入<span class="zhuanming">新疆</span>。在<span class="zhuanming">唐</span>代對這條通道的控制權的争<i class="pageTag" onclick="viewPic('ZSK00357-001-L00143','1191336',this);" style="cursor:pointer;"> <span class="song">P143</span></i>奪相當激烈，因爲<span class="zhuanming">唐</span>王朝要維持與<span class="zhuanming">迦濕彌羅</span>﹑<span class="zhuanming">罽賓</span>﹑<span class="zhuanming">烏萇</span>以及<span class="zhuanming">南亞</span>各國的關係，就必須保持經<span class="zhuanming">胡密</span>以及<span class="zhuanming">唐</span>朝的西大門，<span class="zhuanming">勃律</span>，而至上述各國的這條路綫的暢通。這裏又是<span class="zhuanming">吐蕃</span>經<span class="zhuanming">小勃律</span>而入<span class="zhuanming">安西</span>四鎮的天然通道。爲了謀取四鎮，<span class="zhuanming">吐蕃</span>也在盡力争奪。此外有事於<span class="zhuanming">中亞</span>並幫助<span class="zhuanming">吐蕃</span>的<span class="zhuanming">大食</span>人也參加了這場争奪的行列。在七世紀中葉至八世紀中葉這段時期，<span class="zhuanming">胡密</span>國的隸屬關係就經歴幾次大變化。七世紀中葉，<span class="zhuanming">唐高宗</span>時，此地是<span class="zhuanming">鳥飛州都督</span>府。八世紀上葉，<span class="zhuanming">玄宗</span><span class="zhuanming">開元</span>初期，該國爲<span class="zhuanming">吐火羅</span>葉護管轄。約在<span class="zhuanming">開元</span>十四年（726）前後，<span class="zhuanming">慧超</span>途經此地時，該國已爲<span class="zhuanming">大食</span>所管。《新唐書·護密傳》還稱該國役屬<span class="zhuanming">吐蕃</span>。<span class="zhuanming">天寳</span>初纔擺脱<span class="zhuanming">吐蕃</span>的統治。由於這一原因，<span class="zhuanming">唐</span>王朝對於這個小國特别優待。繼<span class="zhuanming">顯慶</span>時，以該國王爲<span class="zhuanming">飛鳥州</span>刺史之後，<span class="zhuanming">開元</span>八年（720）册封其王<span class="zhuanming">羅旅伊陀骨咄禄多</span><span class="zhuanming">毗勒莫賀達摩娑爾</span>爲王。他死後，<span class="zhuanming">開元</span>十七年（729）又封他的從弟<span class="zhuanming">護真檀</span>嗣位爲王，<span class="zhuanming">開元</span>二十九年他來<span class="zhuanming">長安</span>時，朝庭還在内殿設宴招待，拜爲左金吾將軍，並賜紫袍金帶。<span class="zhuanming">玄宗</span><span class="zhuanming">天寳</span>元年（742），該國王子<span class="zhuanming">頡吉里匐</span>，請求擺脱<span class="zhuanming">吐蕃</span>控制，來歸附<span class="zhuanming">唐</span>王朝時，<span class="zhuanming">玄宗</span>對此舉十分嘉奬，專門賜給他鐵券。《册府元龜》卷九八一上保存有當時《賜護密國王鐵券文》其中説：“……卿之先代，嘗附國朝，通使有嘗，書譯相次，自卿父繼立，近阻强鄰，被制凶威，有乖夙志，今遂能獻誠欵，潛託歸懷，自非心存遠圖，何以克誠先意，念此誠懇，嘉尚尤深，……”。<span class="zhuanming">天寳</span>八載（749），國王<span class="zhuanming">真檀</span>來朝，請求任宿衛，得到允許，授他右武衛將軍。<span class="zhuanming">乾元</span>元年（759），國王<span class="zhuanming">紇設伊俱鼻施</span>來朝，<span class="zhuanming">唐肅宗</span>賜姓<span class="zhuanming">李</span>氏。能得到上述這些特殊優待<i class="pageTag" onclick="viewPic('ZSK00357-001-L00144','1191336',this);" style="cursor:pointer;"> <span class="song">P144</span></i>在<span class="zhuanming">西域</span>各國中是少有的。這足以説明<span class="zhuanming">唐</span>王朝對該國戰略地位的重視。</span> </p><p> <span class="font12 zhu">此國都城按《新唐書》爲<span class="zhuanming">塞迦審</span>城，此地據近人考證即現今<span class="zhuanming">伊什卡辛</span>（Iskashim）。《西域記》則稱“<span class="zhuanming">昏馱多城</span>國之都也”。此城即現今<span class="zhuanming">杭都特</span>（Khandut）。兩城均在<span class="zhuanming">噴赤河</span>南岸。後者在前者之東約五十英里處。兩種記載不一致，可能由於不同時期的原故。<span class="zhuanming">慧超</span>雖未舉都城名稱，但他説：“從<span class="zhuanming">吐火羅</span>東行七日，至<span class="zhuanming">胡密</span>王住城。”這必然指<span class="zhuanming">塞迦審</span>城，因爲<span class="zhuanming">昏馱多城</span>距離較遠，絶非七日所能到達。</span> </p><p> <span class="font12 zhu">又<span class="zhuanming">唐</span>朝在此地所設的<span class="zhuanming">鳥飛州</span>，據《新唐書·地理志》：“以<span class="zhuanming">護密多</span>國<span class="zhuanming">模達</span>城置，領<span class="zhuanming">鉢和州</span>，以<span class="zhuanming">娑勒色訶</span>城置。”<span class="zhuanming">娑勒色訶</span>即現今的<span class="zhuanming">薩爾哈迪</span>（Sarhad），在<span class="zhuanming">帕米爾河</span>與<span class="zhuanming">噴赤河</span>滙合處以東，後者的北岸。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吐火羅</span>道中逢<span class="zhuanming">漢</span>使詩的頭兩句“君恨西蕃遠，余嗟東路長”。<span class="zhuanming">漢</span>使西行或<span class="zhuanming">慧超</span>東歸都得翻越<span class="zhuanming">葱嶺</span>，這條險路可謂“道阻且長”。故有此嘆。其下“鳥飛驚峭嶷”，兼指<span class="zhuanming">護密國</span>即<span class="zhuanming">鳥飛州</span>而言。下句<span class="zhuanming">藤田</span>本作“人去偏樑雖”，這樣改詩句不太通順，也不妥當。<span class="zhuanming">羅振玉</span>氏認爲“雖”字爲衍文，是合理的解釋。因爲原稿樑字之下並無“雖”字，他認爲“樑上殆奪一字”也是合理意見。我們疑奪一“河”字，即“人去偏河樑”，因爲由此向東如不沿<span class="zhuanming">噴赤河</span>，則須沿<span class="zhuanming">帕米爾</span>河岸而行。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吐火羅</span>咏雪述懷一詩第二句“寒風擘地烈”中烈字爲裂之訛。最末兩句“伴火上󱦞歌”，󱦞即胲，疑爲陔或垓之訛。末句“焉能度<span class="zhuanming">播密</span>”，<span class="zhuanming">慧琳</span>《一切經音義》<span class="zhuanming">播密</span>作<span class="zhuanming">播蔑</span>。</span> </p></div></div></div>
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三五、跋賀那國
<div class="wlghyzd_wzb_18"><div id="FCdiv7730" key="7730"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三五、跋賀那國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152318" key="1152318"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00130','1191333',this);" style="cursor:pointer;"> <span class="song">P130</span></i><p class="font20" id="ZSK00357-001-BT0000037">三五﹑跋賀那國</p><p> <span>又從<span class="zhuanming">康國</span>已東。即<span class="zhuanming">跋賀郍國</span>。有兩王。<span class="zhuanming">縛</span><span class="zhuanming">又</span><span class="zhuanming">大河</span>當中<i class="pageTag" onclick="viewPic('ZSK00357-001-L00131','1191333',this);" style="cursor:pointer;"> <span class="song">P131</span></i>西流。河南一王屬<span class="zhuanming">大𥦽</span>。河北一王屬<span class="zhuanming">突厥</span>所管。土地亦出駞騾羊馬疊布之類。衣著皮裘疊布。食多餅麨。言音各别。不同餘國。不識<span class="zhuanming">仏</span>法。無有寺舍僧尼。</span> </p><p> <span class="font12 zhu">“縛又大河”中“又”當爲叉之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">縛叉</span>，《西域記》作<span class="zhuanming">縛芻</span>。即現今<span class="zhuanming">阿姆河</span>（Amu-daria）。此處恐<span class="zhuanming">慧超</span>記載有誤，流經該處之大河爲<span class="zhuanming">藥殺水</span>，即<span class="zhuanming">錫爾河</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">跋賀那</span>，即古代的<span class="zhuanming">大宛</span>，現今的<span class="zhuanming">費爾干</span>（Ferghana）。《史記》和《漢書》中都有《大宛傳》。<span class="zhuanming">魏</span><span class="zhuanming">晉</span>時，仍稱該國爲<span class="zhuanming">大宛</span>，如《三國·魏志》<span class="zhuanming">裴</span>注引《魏略》：“自是以西，<span class="zhuanming">大宛</span>﹑<span class="zhuanming">安息</span>﹑<span class="zhuanming">條枝</span>﹑<span class="zhuanming">烏弋</span>，<span class="zhuanming">烏弋</span>亦名<span class="zhuanming">排持</span>，此四國在西本國也，無增損。”關於<span class="zhuanming">大宛</span>一名的對音，各家考證，聚訟紛紜。詳見<span class="zhuanming">岑仲勉</span>《漢書西域傳地理校釋》281—301頁，兹不具引。又，在《魏略》中開始出“拔汗”一名。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">元魏</span>時改稱<span class="zhuanming">（破）洛那</span>。<span class="zhuanming">隋</span>代稱爲<span class="zhuanming">鏺汗國</span>。<span class="zhuanming">唐</span>代稱爲<span class="zhuanming">拔汗那</span>，又稱<span class="zhuanming">寧遠</span>。《新唐書·西域傳》：“<span class="zhuanming">寧遠</span>者，本<span class="zhuanming">拔汗那</span>，或曰<span class="zhuanming">鏺汗</span>。<span class="zhuanming">元魏</span>時謂<span class="zhuanming">破洛那</span>。去京師八千里，居<span class="zhuanming">西鞬</span>城，在<span class="zhuanming">真珠河</span>之北。有大城六，小城百，人多壽。其王自<span class="zhuanming">魏</span><span class="zhuanming">晉</span>相承不絶……<span class="zhuanming">貞觀</span>中王<span class="zhuanming">契苾</span>爲<span class="zhuanming">西突厥</span><span class="zhuanming">噉莫賀咄</span>所殺。<span class="zhuanming">阿瑟那鼠匿</span>奪其城。<span class="zhuanming">鼠匿</span>死，子<span class="zhuanming">遏波之</span>立<span class="zhuanming">契苾</span>兄子<span class="zhuanming">阿了參</span>爲王，治<span class="zhuanming">呼悶</span>城，<span class="zhuanming">遏波之</span>治<span class="zhuanming">渴塞</span>城。<span class="zhuanming">顯慶</span>初（656—657），<span class="zhuanming">遏波之</span>遣使朝貢，<span class="zhuanming">高宗</span>厚慰諭。三年（658）以<span class="zhuanming">渴塞城</span>爲<span class="zhuanming">休循州都</span><span class="zhuanming">督府</span>，授<span class="zhuanming">阿了參</span>刺史，自是歲朝貢。<span class="zhuanming">玄宗</span><span class="zhuanming">開元</span>二十七年（739），王<span class="zhuanming">阿悉爛達干</span>（Arslan Targan）助平<span class="zhuanming">吐火仙</span>。册封<span class="zhuanming">奉化王</span>。<span class="zhuanming">天寳</span>三載（744），改其國號<span class="zhuanming">寧遠</span>。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00132','1191333',this);" style="cursor:pointer;"> <span class="song">P132</span></i>帝以外家姓賜其王曰<span class="zhuanming">竇</span>，又封宗室女爲<span class="zhuanming">和義公主</span>，降之。十三載，<span class="zhuanming">王忠節</span>遣子<span class="zhuanming">薛裕</span>朝。請留宿衛，習<span class="zhuanming">華</span>禮，聽之，授左武威將軍，其事<span class="zhuanming">唐</span>最謹。”上文中的<span class="zhuanming">西鞬城</span>，<span class="zhuanming">沙畹</span>﹑<span class="zhuanming">藤田</span>和<span class="zhuanming">岑仲勉</span>均比定爲Akhsikhath，Akhsikant，在<span class="zhuanming">真珠河</span>北。<span class="zhuanming">渴塞城</span>，多數學者比定爲Kasan，即漢代的<span class="zhuanming">貴山</span>城，<span class="zhuanming">岑仲勉</span>則以爲仍是Akhsikath，這似乎太牽强了。<span class="zhuanming">呼悶</span>城即<span class="zhuanming">俱振提</span>（Khodjan-de）。</span> </p><p> <span class="font12 zhu">由上引可知<span class="zhuanming">唐</span>代<span class="zhuanming">拔汗那</span>與我國關係之密切。該國曾幫助<span class="zhuanming">唐</span>朝討平<span class="zhuanming">吐火仙</span>。在該國遭受侵略時，<span class="zhuanming">唐</span>朝也曾出兵援救。《通鑑》卷二：“<span class="zhuanming">開元</span>三年（715）乙卯。<span class="zhuanming">拔汗那</span>者，古<span class="zhuanming">烏孫</span>也。内附歲久，<span class="zhuanming">吐蕃</span>與<span class="zhuanming">大食</span>共立<span class="zhuanming">阿了達</span>爲王。發兵攻之。<span class="zhuanming">拔汗那</span>兵敗，奔<span class="zhuanming">安西</span>求救，<span class="zhuanming">孝嵩</span>與都護<span class="zhuanming">吕休璟</span>曰：‘不救則無以號令西域。’遂帥傍側戎落兵萬餘人，出<span class="zhuanming">龜兹</span>西數千里，下數百城，長驅而進，是月攻<span class="zhuanming">阿了達</span>於<span class="zhuanming">連城</span>。<span class="zhuanming">孝嵩</span>自擐甲督士卒急攻，自巳至酉，屠其三城。俘斬千餘級，<span class="zhuanming">阿了達</span>與數騎逃入山谷，<span class="zhuanming">孝嵩</span>傳檄諸國，威振西域。”</span> </p><p> <span class="font12 zhu">《西域記》中作<span class="zhuanming">怖捍</span>，並説該國“自數十年，無大君長，酋豪力競，不相賓服。”可知<span class="zhuanming">隋</span>末<span class="zhuanming">唐</span>初該國已相當混亂。又據上引《新唐書·拔汗那傳》在<span class="zhuanming">玄奘</span>剛離<span class="zhuanming">中亞</span>，<span class="zhuanming">契苾</span>死後該國即已分裂，<span class="zhuanming">渴塞城</span>與<span class="zhuanming">呼密</span>城各有一王。<span class="zhuanming">開元</span>初年（713—715）<span class="zhuanming">白衣大食</span>主將<span class="zhuanming">屈底波</span>遠征<span class="zhuanming">藥殺水</span>各地區，也征服過<span class="zhuanming">拔那汗</span>，<span class="zhuanming">慧超</span>所記“河南一王，屬<span class="zhuanming">大食</span>”，可能就是<span class="zhuanming">屈底波</span>所立。在<span class="zhuanming">中國</span>的幫助下，該國纔開始恢復元氣，<span class="zhuanming">天寳</span>末年曾經過該國的<span class="zhuanming">杜環</span>，在其《經行記》上説<span class="zhuanming">拔那汗</span>國：“城有數十，兵有數萬。”</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00133','1191333',this);" style="cursor:pointer;"> <span class="song">P133</span></i><p> <span class="font12 zhu"><span class="zhuanming">明</span>﹑<span class="zhuanming">清</span>時代則稱此地爲<span class="zhuanming">霍罕</span>﹑<span class="zhuanming">浩罕</span>。</span> </p></div></div></div>
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三六、骨咄國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152321" key="1152321"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三六、骨咄國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152322" key="1152322"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00133','1191334',this);" style="cursor:pointer;"> <span class="song">P133</span></i><p class="font20" id="ZSK00357-001-BT0000038">三六﹑骨咄國</p><p> <span>又<span class="zhuanming">跋賀郍</span>國東有一國。名<span class="zhuanming">骨咄國</span>。此王元是<span class="zhuanming">突厥</span>種族。當土百姓。半胡半<span class="zhuanming">突厥</span>。土地出駞騾羊馬牛驢蒲桃疊布毛毯之類。衣著疊布皮裘。言音半<span class="zhuanming">吐火羅</span>半<span class="zhuanming">突厥</span>。半當土。王及首領百姓等敬信三寳。有寺有僧。行小乘法。此國屬<span class="zhuanming">大𥦽</span>所管。外國雖云道國。共<span class="zhuanming">漢</span>地一箇大州相似。此國男女剪鬚髮。女人在髮。</span> </p><p> <span class="font12 zhu">“男女剪鬚髮”之“女”字應爲“子”字之訛，或爲“人”字之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">骨咄</span>（Khottal），《册府元龜》作<span class="zhuanming">骨吐</span>。《西域記》作<span class="zhuanming">珂咄羅</span>。在<span class="zhuanming">護沙河</span>（Wakshab Sarkhab）與<span class="zhuanming">潘吉河</span>（Pandj）之間。其主城爲<span class="zhuanming">箇羅勃</span>（Kulab）在今<span class="zhuanming">杜尚别</span>市東南。</span> </p><p> <span class="font12 zhu">《新唐書·西域傳》：“<span class="zhuanming">骨咄</span>或曰<span class="zhuanming">珂咄羅</span>，廣長皆千里。王治<span class="zhuanming">思助建</span>城。多良馬赤豹，有四大鹽山，山出烏鹽。<span class="zhuanming">開元</span>十七年（729），王<span class="zhuanming">俟斤</span>遣子<span class="zhuanming">骨都施</span>來朝。二十一年，王<span class="zhuanming">頡利發</span>獻女樂，又遣大首領<span class="zhuanming">多博勒達干</span>朝貢。<span class="zhuanming">天寳</span>十一載（752），册其王<span class="zhuanming">羅全節</span>爲葉護。”</span> </p><p> <span class="font12 zhu">《西域記》卷一：“<span class="zhuanming">珂咄羅</span>國，東西千餘里，南北千餘里，國大都城，周二十餘里，東接<span class="zhuanming">葱嶺</span>至<span class="zhuanming">拘謎陀</span>國。”</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00134','1191334',this);" style="cursor:pointer;"> <span class="song">P134</span></i><p> <span class="font12 zhu">《册府元龜》卷九六五還録有<span class="zhuanming">天寳</span>十一載册封<span class="zhuanming">骨咄</span>國王文。因爲<span class="zhuanming">大食</span>人曾多次誘降，<span class="zhuanming">骨咄</span>國王<span class="zhuanming">羅全</span>始終不肯，<span class="zhuanming">玄宗</span>對他十分嘉奬，特别授他驃騎大將軍，並册封爲葉護。《新唐書·烏萇國傳》也記載過此事始末，“<span class="zhuanming">大食</span>與<span class="zhuanming">烏萇</span>東部接，<span class="zhuanming">開元</span>中數誘之，其王與<span class="zhuanming">骨咄</span>，<span class="zhuanming">俱位</span>二王不肯臣，<span class="zhuanming">玄宗</span>命使者册爲王”。唐朝還以該地爲<span class="zhuanming">高附都督府</span>。《新唐書·地理志》：“<span class="zhuanming">高附都督府</span>以<span class="zhuanming">骨咄施</span><span class="zhuanming">沃沙城</span>置。”<span class="zhuanming">沃沙城</span>《西域記》中稱<span class="zhuanming">󲍗沙</span>國。<span class="zhuanming">󲍗沙</span>河上的<span class="zhuanming">拉瓦干德</span>（Lāvakand），在今<span class="zhuanming">庫爾干土别</span>（Kurghen Tube）以西十公里處（<span class="zhuanming">沙畹</span>則認爲在其以北一日程）。</span> </p><p> <span class="font12 zhu">“王及首領百姓，大敬信三寳，有寺有僧，行小乘法。”直至八世紀上葉，<span class="zhuanming">河中</span>地區雖然<span class="zhuanming">火祆教</span>很盛行，但仍有<span class="zhuanming">佛教</span>徒，<span class="zhuanming">屈底波</span>征服<span class="zhuanming">藥殺水</span>上各國時，大肆毁壞佛寺，並且他還親手焚毁過一些佛像，這也僅僅使少數<span class="zhuanming">佛教</span>徒改宗。據<span class="zhuanming">阿拉伯</span>作家記載，直到哈里發<span class="zhuanming">歐麥爾</span>二世同意當地居民信奉<span class="zhuanming">伊斯蘭</span>教後不再交納貢税，這時纔有大批<span class="zhuanming">中亞</span><span class="zhuanming">佛教</span>徒改宗<span class="zhuanming">伊斯蘭教</span>。<span class="zhuanming">慧超</span>此處所記與<span class="zhuanming">阿拉伯</span>的<span class="zhuanming">巴羅杜里</span>（Baladhuri）正可相互印證。</span> </p></div></div></div>
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往五天竺國傳箋釋
<div class="wlghyzd_wzb_18"><div id="FCdiv1152325" key="1152325"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152326" key="1152326"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00001','1191299',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00357-001-BT0000003">一﹑吠舍釐國</p><p> <span>（上缺）</span> </p><p> <span>寶。赤足裸形外道不著亠</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>辶食即喫。亦不齋也。地皆平</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>有奴婢。將賣人罪。與煞人罪不殊。</span> <span class="font12 zhu">（下缺）</span> </p><p> <span class="font12 zhu">原件殘缺。“寶”字上似爲“不敬三寶”。“不著”之下亠字缺筆，應爲衣字。其下約缺十六字，似爲同書<span class="zhuanming">彼</span>（<span class="zhuanming">波</span>）<span class="zhuanming">羅痆斯國</span>條下“外道不著衣服，身上塗灰”之類句子。“辶”可能爲遇或逢字之缺。“煞”即“殺”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">此處似爲<span class="zhuanming">吠舍釐</span>國。該國爲<span class="zhuanming">耆那教</span>發祥之地。<span class="zhuanming">玄奘</span>《大唐西域記》稱<span class="zhuanming">吠舍釐</span>國“……天祠數十，異道雜居，露形之徒，實繁其黨”。《釋迦方志》卷上，遺跡篇第四，<span class="zhuanming">吠舍釐</span>國條也説“天祠數十，露形多矣”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吠舍釐</span>（Vaīśali）是古代<span class="zhuanming">東印度</span>强大的部族<span class="zhuanming">梨車毘</span>（Līc-chavì）的國都，<span class="zhuanming">弗栗恃</span>（Vrìjji）聯邦的首府。舊譯作<span class="zhuanming">毗舍離</span>﹑<span class="zhuanming">薜舍離</span>﹑<span class="zhuanming">維耶離</span>﹑<span class="zhuanming">鞞奢󲴑夜</span>等，或意譯作<span class="zhuanming">廣博</span>﹑<span class="zhuanming">廣嚴</span>。其地望據<span class="zhuanming">康寧漢</span>比訂爲<span class="zhuanming">甘達克</span>（Gandak）河左岸，<span class="zhuanming">哈吉普爾</span>（Hājī<span class="song">pur</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00002','1191299',this);" style="cursor:pointer;"> <span class="song">P2</span></i>——在今<span class="zhuanming">比哈爾邦</span>）以北十八<span class="zhuanming">英</span>里<span class="zhuanming">穆扎法普爾</span>（Muzzafarpur）地方的<span class="zhuanming">巴莎爾村</span>（Basarh——在北緯25度58分﹑東經85度11分）。（A．Cunningham：Ancienf Geography of India，pp．373—4）<span class="zhuanming">聖馬丁</span>（Vivīen de Saint Martin）同意這一比定。此後<span class="zhuanming">戴維支</span>（Rhys Davids），<span class="zhuanming">霍艾</span>（W．Hoey）提出異議。前者認爲應在<span class="zhuanming">蒂魯特</span>（Tirhut）附近，後者認爲在<span class="zhuanming">查普拉</span>（Cha-pra）區的<span class="zhuanming">切蘭德</span>（Cherand），再後<span class="zhuanming">文遜</span>·<span class="zhuanming">史密斯</span>（Vicient Smi-th）撰文論<span class="zhuanming">毘舍釐</span>，爲<span class="zhuanming">康寧漢</span>辯護。近代考古發掘也證明<span class="zhuanming">康氏</span>的説法正確。本世紀初，<span class="zhuanming">布洛赫</span>（T．Bloch）曾在該地發掘一城堡遺址，名爲Raja Visar ka garh（<span class="zhuanming">廣博王</span>之堡），共有三個文化層，最上層屬十世紀後<span class="zhuanming">伊斯蘭</span>教統治時代，第二層屬<span class="zhuanming">笈多</span>王朝（Gupta——公元四至五世紀），第三層更爲古老。第二層一個小室内出土有泥封七百餘枚。某些泥封上有“<span class="zhuanming">吠舍離</span>××家主之印”字樣，足以證明該地確系<span class="zhuanming">吠舍釐</span>遺址。（A．S．I．Annual Report，1903—4，pp．74，110）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">佛教</span>及<span class="zhuanming">耆那教</span>徒均視<span class="zhuanming">吠舍釐</span>爲聖地。<span class="zhuanming">佛陀</span>曾在此地作過多次重要説教。《長阿舍》﹑《增壹阿舍》及《大般涅槃》經等對此均有詳細記載。<span class="zhuanming">佛</span>涅槃後有名的七百結集是在<span class="zhuanming">吠舍釐</span>舉行的。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>之前，我國高僧<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>均曾到此巡禮。又據《釋迦方志》卷上記載，<span class="zhuanming">唐朝</span>使者<span class="zhuanming">王玄策</span>也到過此地，並親自用朝笏量過<span class="zhuanming">净名</span>（Vimalakirti——<span class="zhuanming">維摩詰</span>）的故宅遺基，僅止一丈。<span class="zhuanming">佛</span>家術語中之“方丈”一詞即由此而來。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>創始人之一，<span class="zhuanming">大雄</span>（Mahāvira）因誕生於<span class="zhuanming">吠舍釐</span>，故<i class="pageTag" onclick="viewPic('ZSK00357-001-L00003','1191299',this);" style="cursor:pointer;"> <span class="song">P3</span></i>稱爲“<span class="zhuanming">吠舍釐</span>人”（Vaiśalika）。</span> </p><p> <span class="font12 zhu">裸形外道是<span class="zhuanming">耆那教</span>的一派，又稱天衣派（Digambara，即以天地四方爲衣之意）。佛典稱爲尼乾子（Nirgantha，無系外道）爲六師外道之一。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>的淵源頗難稽考。其信徒自稱該教與《吠陀》同樣古老。<span class="zhuanming">大雄</span>僅系其最後一位祖師（Tirthankara，救度者之意），即第二十四祖。據近代學者如<span class="zhuanming">雅可比</span>（Jacobi）等人的考證，僅<span class="zhuanming">大雄</span>及二十三祖<span class="zhuanming">脇尊者</span>（Parśva natha）爲歷史人物，其餘的均爲神話式人物，難以相信。如該教傳説<span class="zhuanming">脇尊者</span>的前輩<span class="zhuanming">阿利希德奈密</span>（Ariśthanemi）死於<span class="zhuanming">大雄</span>之前八萬四千年，而其前輩<span class="zhuanming">納密</span>（Nami）又死於他之前五十萬年等等。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">脇尊者</span>本<span class="zhuanming">迦尸</span>（Kaśi）王<span class="zhuanming">馬軍</span>（Aśvasena之子。三十歲時成苦行者。苦行沉思八十四日之後始行頓悟。相傳他高壽達一百歲，傳播該教達七十年之久。<span class="zhuanming">脇尊者</span>反對《吠陀》及婆羅門繁文縟節的祭祀，也反對種姓制與殺牲，並主張給予婦女以平等地位。認爲任何人不問其種姓如何，皆得解脱。他創立四大戒，即不殺﹑不誑﹑不盗﹑不有私財（以後<span class="zhuanming">大雄</span>又加上净行不淫），而成爲該教的五戒。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大雄</span>本名<span class="zhuanming">增勝</span>（Vardhana māna），公元前539年生於<span class="zhuanming">吠舍釐國</span><span class="zhuanming">茉莉村</span>（Kundagrama）。父本刹帝利種，是<span class="zhuanming">若提</span>（Jñat-rika）族首領，<span class="zhuanming">摩揭陀國</span>王姻親。<span class="zhuanming">大雄</span>少年時本一王孫公子，曾娶<span class="zhuanming">耶輸陀羅</span>（Yāśoda，Yasodhara）爲妻。三十歲時摒棄富貴榮華，出家求道，遊方乞食，達十三年之久。43歲時獲得聖智，信徒尊號之爲<span class="zhuanming">勝者大雄</span>。耆那一詞即由“勝者”（Jaina）而<i class="pageTag" onclick="viewPic('ZSK00357-001-L00004','1191299',this);" style="cursor:pointer;"> <span class="song">P4</span></i>來。佛家則稱之爲尼犍陀若提子（梵文Nirgantha Jñatriput-ra，巴利文Niggantha nātaputto，離系親子之意）。<span class="zhuanming">大雄</span>頓悟後繼續前往各國遊行教化。故鄉<span class="zhuanming">吠舍釐</span>國更是他經常往來之地。他在此至少度過十二個雨安居。<span class="zhuanming">大雄</span>在佈道活動中，雖曾遇過不少周折與困難。如在<span class="zhuanming">羅陀</span>（Ladha）地方，就曾爲當地人縱犬咬傷，以示敵意。他也受到某些王室保護，如<span class="zhuanming">摩揭陀</span>國王<span class="zhuanming">頻毘娑羅</span>（Bimbisara），<span class="zhuanming">瞻波</span>國（Champa）<span class="zhuanming">光明王</span>（Prady-ota），<span class="zhuanming">阿梵諦</span>（Avanti）國王<span class="zhuanming">乳增</span>（Dadhivardhana）等人都庇護過<span class="zhuanming">大雄</span>。因此收得信徒不少。公元前468年<span class="zhuanming">大雄</span>涅槃於<span class="zhuanming">華氏城</span><span class="zhuanming">波婆村</span>（Pava），終年七十二歲。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大雄</span>死後子弟分爲兩大派，一爲白衣派（Svetāmbara），即佛教徒所謂白衣外道，穿著白衣，象徵廉潔，重修苦行，主張男女平等。一爲天衣派，即裸（露）形外道﹑不穿衣服，僅繫一腰帶，並有一孔雀毛或牛尾小帚，以清除路上小蟲，以免傷生。這派十分歧視婦女，不許女人參加社會活動。分裂原因，一説因<span class="zhuanming">脇尊者</span>與<span class="zhuanming">大雄</span>的信徒之間意見分歧所致。即前者爲白衣派，後者爲天衣派。但多數人認爲因公元前三世紀初<span class="zhuanming">摩揭陀國</span>發生大饑饉，僧長<span class="zhuanming">跋陀羅巴忽</span>（Bhadrabāhu）率領一部分信徒遷徙<span class="zhuanming">南印度</span>逃荒，另一部分仍留<span class="zhuanming">摩揭陀國</span>，由<span class="zhuanming">巨賢</span>（Stulabhad-ra）領導。後來前者自<span class="zhuanming">南印度</span>逃荒歸來，發現留居<span class="zhuanming">摩揭陀國</span>信徒戒律松弛，行多不義，於是在<span class="zhuanming">華氏城</span>舉行盛大結集，以整理該教聖典。當時唯有<span class="zhuanming">跋陀羅巴忽</span>一人熟知古老經典《十四前篇》（Parva）全文。<span class="zhuanming">巨賢</span>奉命前往<span class="zhuanming">尼波羅國</span>學習。他雖學完全部聖典《十四前篇》，但只許傳授十部。遷徙<span class="zhuanming">南印度</span>僧徒因<i class="pageTag" onclick="viewPic('ZSK00357-001-L00005','1191299',this);" style="cursor:pointer;"> <span class="song">P5</span></i>未能參與此次結集，於是成爲天衣派前驅。該派認爲白衣派所奉經典《十一支》（Anga）。均非真傳，全是僞經，係由<span class="zhuanming">勝月</span>（Jinacandra）後來在<span class="zhuanming">伐臘毘</span>（Vallabi）編纂而成。反之，白衣派則聲稱《十一支》全係真傳，並非僞經。但在公元一世紀時，兩派始正式完全分裂。白衣派主要流行於<span class="zhuanming">西印度</span>。天衣派則盛行於<span class="zhuanming">吠舍釐</span>。<span class="zhuanming">孟加拉</span>，<span class="zhuanming">中印度</span>及<span class="zhuanming">南印度</span><span class="zhuanming">哥塔瓦</span>里（Godava-ri）河以南各地。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>在《大唐西域記》中對當時<span class="zhuanming">耆那教</span>兩派情况均有記載，見該書卷三<span class="zhuanming">僧訶補羅國</span>﹑卷十<span class="zhuanming">三摩咀吒國</span>等。可參看。</span> </p><p> <span class="font12 zhu">除<span class="zhuanming">耆那教</span>的天衣派之外，<span class="zhuanming">印度教</span>的苦行者也有裸形的。</span> </p><p> <span class="font12 zhu">又，熱帶地區由於氣候關係，裸袒是常見的現象，但，這與裸形外道是完全不同的兩回事。<span class="zhuanming">藤田</span>舊注中却把與<span class="zhuanming">耆那教</span>無關的公元三世紀前的<span class="zhuanming">扶南</span>，以及<span class="zhuanming">義净</span>所記的<span class="zhuanming">躶人國</span>（Nicobar羣島）引入，未免牽强附會。</span> </p></div></div></div>
</>
三三、大拂臨國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152335" key="1152335"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三三、大拂臨國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152336" key="1152336"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00116','1191331',this);" style="cursor:pointer;"> <span class="song">P116</span></i><p class="font20" id="ZSK00357-001-BT0000035">三三﹑大拂臨國</p><p> <span>又<span class="zhuanming">小拂臨國</span>。傍海西北。即是<span class="zhuanming">大拂臨國</span>。此王兵馬强多。不屬餘國。<span class="zhuanming">大𥦽</span>數迴討擊不得。<span class="zhuanming">突厥</span>侵亦不得。土地足寳物。甚足駞騾羊馬疊布等物。衣著與<span class="zhuanming">波斯</span><span class="zhuanming">大𥦽</span>相似。言音各别不同。</span> </p><p> <span class="font12 zhu">如前所述，<span class="zhuanming">拂臨</span>即<span class="zhuanming">拂菻</span>，新﹑舊《唐書》有傳。《舊唐書·拂菻傳》稱：“<span class="zhuanming">隋煬帝</span>將通<span class="zhuanming">拂臨</span>，竟不能致。<span class="zhuanming">貞觀</span>十七年（643），<span class="zhuanming">拂菻</span>王<span class="zhuanming">波多林</span>遣使獻赤玻璃，緑金精等物。<span class="zhuanming">太宗</span>降璽書答慰。賜以綺錦焉……<span class="zhuanming">乾封</span>二年（667），遣使獻底也伽。<span class="zhuanming">大足</span>元年（701），復遣使來朝。<span class="zhuanming">開元</span>七年（719）正月，其主遣<span class="zhuanming">吐火羅</span>大首領獻師子羚羊各二，不數月又遣大德僧來朝貢。”</span> </p><p> <span class="font12 zhu">上引史料表明在七世紀時<span class="zhuanming">東羅馬</span>曾有使節來我國。八世紀初期<span class="zhuanming">大食</span>對<span class="zhuanming">東羅馬</span>的進攻日益激烈，致使後者無法直接派遣使節來<span class="zhuanming">華</span>了。<span class="zhuanming">開元</span>初年當<span class="zhuanming">白衣大食</span>圍攻<span class="zhuanming">君士坦丁堡</span>鏖戰正酣之際，所以只好委託<span class="zhuanming">吐火羅</span>首領權充使者了。這段時期<span class="zhuanming">河中府</span>各地也受到<span class="zhuanming">大食</span>人的進攻。705年<span class="zhuanming">屈底波</span>就已攻下<span class="zhuanming">吐火羅斯坦</span>及其首府<span class="zhuanming">巴里赫</span>（即<span class="zhuanming">縛喝城</span>）。<span class="zhuanming">開元</span>七年這次很可能是委託同病相憐的<span class="zhuanming">吐火羅</span>人共同向<span class="zhuanming">唐</span>朝求援。<span class="zhuanming">開元</span>六年<span class="zhuanming">吐火羅</span>葉護之弟<span class="zhuanming">阿史特勒</span>所上表文中可以窺見這一信息：“本國緣接近<span class="zhuanming">大食</span><span class="zhuanming">吐蕃</span>，東界又是四鎮，<span class="zhuanming">僕羅</span>兄每征發部落下兵馬討擊諸<i class="pageTag" onclick="viewPic('ZSK00357-001-L00117','1191331',this);" style="cursor:pointer;"> <span class="song">P117</span></i>賊，與<span class="zhuanming">漢軍</span>相知，聲援應接在於邊境。”（《册府元龜》卷九九九）。</span> </p><p> <span class="font12 zhu">至於<span class="zhuanming">貞觀</span>十七年派出使節的<span class="zhuanming">拂菻</span>王<span class="zhuanming">波多力</span>究竟是誰，各家頗多異説，如<span class="zhuanming">夏德</span>認爲是<span class="zhuanming">叙利亞</span>大主教Patriach的對音。其解釋頗爲牽强（見<span class="zhuanming">朱傑勤</span>譯《大秦國全録》129—30頁）。筆者贊同<span class="zhuanming">鮑梯</span>的意見，認爲<span class="zhuanming">波多力</span>即<span class="zhuanming">羅馬</span>教皇Papas TheodorusI）的訛轉。<span class="zhuanming">乾封</span>二年<span class="zhuanming">拂菻</span>所貢的底也伽，《本草綱目》卷五○作底野加。是一種解毒藥物。其成份極爲複雜，而且隨時代而有差異，不過以鴉片爲其主要成份。因此有人認爲這是鴉片傳入<span class="zhuanming">中國</span>之始（上引<span class="zhuanming">朱</span>譯本121—22頁）。</span> </p><p> <span class="font12 zhu">如前所述，<span class="zhuanming">大食</span>人雖然三次圍攻<span class="zhuanming">君士坦丁堡</span>，却始終未曾攻下。<span class="zhuanming">東羅馬</span>並未臣服於<span class="zhuanming">大食</span>。<span class="zhuanming">慧超</span>所記：“<span class="zhuanming">大食</span>數迴討擊不得。”一語完全屬實。但《舊唐書·大食傳》中却稱：“自<span class="zhuanming">大食</span>强盛，漸凌諸國，乃遣大將<span class="zhuanming">摩拽</span>伐其都城。因約爲和好，請每歲輸之金帛，遂臣屬<span class="zhuanming">大食</span>焉。”上文<span class="zhuanming">摩拽</span>即<span class="zhuanming">摩阿威葉</span>（Mū’awiyahibn-abi-Sufyan）。當他還是<span class="zhuanming">叙利亞</span>長官時，就曾派兵攻打<span class="zhuanming">東羅馬</span>。並取得<span class="zhuanming">伊斯蘭教</span>的第一次大勝利。有名的“船桅之役”殲滅了<span class="zhuanming">東羅馬</span>的全部海軍，以後又曾兩次圍攻<span class="zhuanming">君士坦丁堡</span>。這些均證明《唐書》記載之欠確切。至於<span class="zhuanming">藤田</span>説<span class="zhuanming">慧超</span>“此傳可正<span class="zhuanming">唐</span>書之誤”。一語則相當欠妥。因爲，一，<span class="zhuanming">夏德</span>的意見至少可以姑備一説。他認爲這一都城指<span class="zhuanming">安都</span>（Antioch）。該城於638年爲<span class="zhuanming">大食</span>人所圍攻：“此東方各城不得不納貢以求保存生命及宗教自由，成爲回教帝國的一省。”（上引<span class="zhuanming">朱</span>譯本131頁），二，《舊唐書·大食傳》的記載並不排除<span class="zhuanming">摩阿威葉</span>之後發生的<i class="pageTag" onclick="viewPic('ZSK00357-001-L00118','1191331',this);" style="cursor:pointer;"> <span class="song">P118</span></i>事件，如782年<span class="zhuanming">東羅馬</span>的確曾向<span class="zhuanming">大食</span>人納款求和，當時哈里發的兒子<span class="zhuanming">哈倫</span>進駐<span class="zhuanming">斯庫塔利</span>（Cecutari-Chrysopholis），攝政<span class="zhuanming">愛利尼</span>皇后被迫乞和，答應每年向哈里發獻貢品。</span> </p></div></div></div>
</>
一、吠舍釐國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152339" key="1152339"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一、吠舍釐國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152326" key="1152326"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00001','1191299',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p class="font20" id="ZSK00357-001-BT0000003">一﹑吠舍釐國</p><p> <span>（上缺）</span> </p><p> <span>寶。赤足裸形外道不著亠</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>辶食即喫。亦不齋也。地皆平</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>有奴婢。將賣人罪。與煞人罪不殊。</span> <span class="font12 zhu">（下缺）</span> </p><p> <span class="font12 zhu">原件殘缺。“寶”字上似爲“不敬三寶”。“不著”之下亠字缺筆，應爲衣字。其下約缺十六字，似爲同書<span class="zhuanming">彼</span>（<span class="zhuanming">波</span>）<span class="zhuanming">羅痆斯國</span>條下“外道不著衣服，身上塗灰”之類句子。“辶”可能爲遇或逢字之缺。“煞”即“殺”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">此處似爲<span class="zhuanming">吠舍釐</span>國。該國爲<span class="zhuanming">耆那教</span>發祥之地。<span class="zhuanming">玄奘</span>《大唐西域記》稱<span class="zhuanming">吠舍釐</span>國“……天祠數十，異道雜居，露形之徒，實繁其黨”。《釋迦方志》卷上，遺跡篇第四，<span class="zhuanming">吠舍釐</span>國條也説“天祠數十，露形多矣”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">吠舍釐</span>（Vaīśali）是古代<span class="zhuanming">東印度</span>强大的部族<span class="zhuanming">梨車毘</span>（Līc-chavì）的國都，<span class="zhuanming">弗栗恃</span>（Vrìjji）聯邦的首府。舊譯作<span class="zhuanming">毗舍離</span>﹑<span class="zhuanming">薜舍離</span>﹑<span class="zhuanming">維耶離</span>﹑<span class="zhuanming">鞞奢󲴑夜</span>等，或意譯作<span class="zhuanming">廣博</span>﹑<span class="zhuanming">廣嚴</span>。其地望據<span class="zhuanming">康寧漢</span>比訂爲<span class="zhuanming">甘達克</span>（Gandak）河左岸，<span class="zhuanming">哈吉普爾</span>（Hājī<span class="song">pur</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00002','1191299',this);" style="cursor:pointer;"> <span class="song">P2</span></i>——在今<span class="zhuanming">比哈爾邦</span>）以北十八<span class="zhuanming">英</span>里<span class="zhuanming">穆扎法普爾</span>（Muzzafarpur）地方的<span class="zhuanming">巴莎爾村</span>（Basarh——在北緯25度58分﹑東經85度11分）。（A．Cunningham：Ancienf Geography of India，pp．373—4）<span class="zhuanming">聖馬丁</span>（Vivīen de Saint Martin）同意這一比定。此後<span class="zhuanming">戴維支</span>（Rhys Davids），<span class="zhuanming">霍艾</span>（W．Hoey）提出異議。前者認爲應在<span class="zhuanming">蒂魯特</span>（Tirhut）附近，後者認爲在<span class="zhuanming">查普拉</span>（Cha-pra）區的<span class="zhuanming">切蘭德</span>（Cherand），再後<span class="zhuanming">文遜</span>·<span class="zhuanming">史密斯</span>（Vicient Smi-th）撰文論<span class="zhuanming">毘舍釐</span>，爲<span class="zhuanming">康寧漢</span>辯護。近代考古發掘也證明<span class="zhuanming">康氏</span>的説法正確。本世紀初，<span class="zhuanming">布洛赫</span>（T．Bloch）曾在該地發掘一城堡遺址，名爲Raja Visar ka garh（<span class="zhuanming">廣博王</span>之堡），共有三個文化層，最上層屬十世紀後<span class="zhuanming">伊斯蘭</span>教統治時代，第二層屬<span class="zhuanming">笈多</span>王朝（Gupta——公元四至五世紀），第三層更爲古老。第二層一個小室内出土有泥封七百餘枚。某些泥封上有“<span class="zhuanming">吠舍離</span>××家主之印”字樣，足以證明該地確系<span class="zhuanming">吠舍釐</span>遺址。（A．S．I．Annual Report，1903—4，pp．74，110）。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">佛教</span>及<span class="zhuanming">耆那教</span>徒均視<span class="zhuanming">吠舍釐</span>爲聖地。<span class="zhuanming">佛陀</span>曾在此地作過多次重要説教。《長阿舍》﹑《增壹阿舍》及《大般涅槃》經等對此均有詳細記載。<span class="zhuanming">佛</span>涅槃後有名的七百結集是在<span class="zhuanming">吠舍釐</span>舉行的。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>之前，我國高僧<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>均曾到此巡禮。又據《釋迦方志》卷上記載，<span class="zhuanming">唐朝</span>使者<span class="zhuanming">王玄策</span>也到過此地，並親自用朝笏量過<span class="zhuanming">净名</span>（Vimalakirti——<span class="zhuanming">維摩詰</span>）的故宅遺基，僅止一丈。<span class="zhuanming">佛</span>家術語中之“方丈”一詞即由此而來。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>創始人之一，<span class="zhuanming">大雄</span>（Mahāvira）因誕生於<span class="zhuanming">吠舍釐</span>，故<i class="pageTag" onclick="viewPic('ZSK00357-001-L00003','1191299',this);" style="cursor:pointer;"> <span class="song">P3</span></i>稱爲“<span class="zhuanming">吠舍釐</span>人”（Vaiśalika）。</span> </p><p> <span class="font12 zhu">裸形外道是<span class="zhuanming">耆那教</span>的一派，又稱天衣派（Digambara，即以天地四方爲衣之意）。佛典稱爲尼乾子（Nirgantha，無系外道）爲六師外道之一。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>的淵源頗難稽考。其信徒自稱該教與《吠陀》同樣古老。<span class="zhuanming">大雄</span>僅系其最後一位祖師（Tirthankara，救度者之意），即第二十四祖。據近代學者如<span class="zhuanming">雅可比</span>（Jacobi）等人的考證，僅<span class="zhuanming">大雄</span>及二十三祖<span class="zhuanming">脇尊者</span>（Parśva natha）爲歷史人物，其餘的均爲神話式人物，難以相信。如該教傳説<span class="zhuanming">脇尊者</span>的前輩<span class="zhuanming">阿利希德奈密</span>（Ariśthanemi）死於<span class="zhuanming">大雄</span>之前八萬四千年，而其前輩<span class="zhuanming">納密</span>（Nami）又死於他之前五十萬年等等。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">脇尊者</span>本<span class="zhuanming">迦尸</span>（Kaśi）王<span class="zhuanming">馬軍</span>（Aśvasena之子。三十歲時成苦行者。苦行沉思八十四日之後始行頓悟。相傳他高壽達一百歲，傳播該教達七十年之久。<span class="zhuanming">脇尊者</span>反對《吠陀》及婆羅門繁文縟節的祭祀，也反對種姓制與殺牲，並主張給予婦女以平等地位。認爲任何人不問其種姓如何，皆得解脱。他創立四大戒，即不殺﹑不誑﹑不盗﹑不有私財（以後<span class="zhuanming">大雄</span>又加上净行不淫），而成爲該教的五戒。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大雄</span>本名<span class="zhuanming">增勝</span>（Vardhana māna），公元前539年生於<span class="zhuanming">吠舍釐國</span><span class="zhuanming">茉莉村</span>（Kundagrama）。父本刹帝利種，是<span class="zhuanming">若提</span>（Jñat-rika）族首領，<span class="zhuanming">摩揭陀國</span>王姻親。<span class="zhuanming">大雄</span>少年時本一王孫公子，曾娶<span class="zhuanming">耶輸陀羅</span>（Yāśoda，Yasodhara）爲妻。三十歲時摒棄富貴榮華，出家求道，遊方乞食，達十三年之久。43歲時獲得聖智，信徒尊號之爲<span class="zhuanming">勝者大雄</span>。耆那一詞即由“勝者”（Jaina）而<i class="pageTag" onclick="viewPic('ZSK00357-001-L00004','1191299',this);" style="cursor:pointer;"> <span class="song">P4</span></i>來。佛家則稱之爲尼犍陀若提子（梵文Nirgantha Jñatriput-ra，巴利文Niggantha nātaputto，離系親子之意）。<span class="zhuanming">大雄</span>頓悟後繼續前往各國遊行教化。故鄉<span class="zhuanming">吠舍釐</span>國更是他經常往來之地。他在此至少度過十二個雨安居。<span class="zhuanming">大雄</span>在佈道活動中，雖曾遇過不少周折與困難。如在<span class="zhuanming">羅陀</span>（Ladha）地方，就曾爲當地人縱犬咬傷，以示敵意。他也受到某些王室保護，如<span class="zhuanming">摩揭陀</span>國王<span class="zhuanming">頻毘娑羅</span>（Bimbisara），<span class="zhuanming">瞻波</span>國（Champa）<span class="zhuanming">光明王</span>（Prady-ota），<span class="zhuanming">阿梵諦</span>（Avanti）國王<span class="zhuanming">乳增</span>（Dadhivardhana）等人都庇護過<span class="zhuanming">大雄</span>。因此收得信徒不少。公元前468年<span class="zhuanming">大雄</span>涅槃於<span class="zhuanming">華氏城</span><span class="zhuanming">波婆村</span>（Pava），終年七十二歲。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大雄</span>死後子弟分爲兩大派，一爲白衣派（Svetāmbara），即佛教徒所謂白衣外道，穿著白衣，象徵廉潔，重修苦行，主張男女平等。一爲天衣派，即裸（露）形外道﹑不穿衣服，僅繫一腰帶，並有一孔雀毛或牛尾小帚，以清除路上小蟲，以免傷生。這派十分歧視婦女，不許女人參加社會活動。分裂原因，一説因<span class="zhuanming">脇尊者</span>與<span class="zhuanming">大雄</span>的信徒之間意見分歧所致。即前者爲白衣派，後者爲天衣派。但多數人認爲因公元前三世紀初<span class="zhuanming">摩揭陀國</span>發生大饑饉，僧長<span class="zhuanming">跋陀羅巴忽</span>（Bhadrabāhu）率領一部分信徒遷徙<span class="zhuanming">南印度</span>逃荒，另一部分仍留<span class="zhuanming">摩揭陀國</span>，由<span class="zhuanming">巨賢</span>（Stulabhad-ra）領導。後來前者自<span class="zhuanming">南印度</span>逃荒歸來，發現留居<span class="zhuanming">摩揭陀國</span>信徒戒律松弛，行多不義，於是在<span class="zhuanming">華氏城</span>舉行盛大結集，以整理該教聖典。當時唯有<span class="zhuanming">跋陀羅巴忽</span>一人熟知古老經典《十四前篇》（Parva）全文。<span class="zhuanming">巨賢</span>奉命前往<span class="zhuanming">尼波羅國</span>學習。他雖學完全部聖典《十四前篇》，但只許傳授十部。遷徙<span class="zhuanming">南印度</span>僧徒因<i class="pageTag" onclick="viewPic('ZSK00357-001-L00005','1191299',this);" style="cursor:pointer;"> <span class="song">P5</span></i>未能參與此次結集，於是成爲天衣派前驅。該派認爲白衣派所奉經典《十一支》（Anga）。均非真傳，全是僞經，係由<span class="zhuanming">勝月</span>（Jinacandra）後來在<span class="zhuanming">伐臘毘</span>（Vallabi）編纂而成。反之，白衣派則聲稱《十一支》全係真傳，並非僞經。但在公元一世紀時，兩派始正式完全分裂。白衣派主要流行於<span class="zhuanming">西印度</span>。天衣派則盛行於<span class="zhuanming">吠舍釐</span>。<span class="zhuanming">孟加拉</span>，<span class="zhuanming">中印度</span>及<span class="zhuanming">南印度</span><span class="zhuanming">哥塔瓦</span>里（Godava-ri）河以南各地。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>在《大唐西域記》中對當時<span class="zhuanming">耆那教</span>兩派情况均有記載，見該書卷三<span class="zhuanming">僧訶補羅國</span>﹑卷十<span class="zhuanming">三摩咀吒國</span>等。可參看。</span> </p><p> <span class="font12 zhu">除<span class="zhuanming">耆那教</span>的天衣派之外，<span class="zhuanming">印度教</span>的苦行者也有裸形的。</span> </p><p> <span class="font12 zhu">又，熱帶地區由於氣候關係，裸袒是常見的現象，但，這與裸形外道是完全不同的兩回事。<span class="zhuanming">藤田</span>舊注中却把與<span class="zhuanming">耆那教</span>無關的公元三世紀前的<span class="zhuanming">扶南</span>，以及<span class="zhuanming">義净</span>所記的<span class="zhuanming">躶人國</span>（Nicobar羣島）引入，未免牽强附會。</span> </p></div></div></div>
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三四、安國　曹國　史國　石騾國　米國　康國
<div class="wlghyzd_wzb_18"><div id="FCdiv7718" key="7718"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三四、安國　曹國　史國　石騾國　米國　康國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152341" key="1152341"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00118','1191332',this);" style="cursor:pointer;"> <span class="song">P118</span></i><p class="font20" id="ZSK00357-001-BT0000036">三四﹑安國　曹國　史國　石騾國　米國　康國</p><p> <span>又從<span class="zhuanming">大𥦽國</span>已東。並是胡國。即是<span class="zhuanming">安國</span>。<span class="zhuanming">曹國</span>。<span class="zhuanming">史國</span>。<span class="zhuanming">石騾國</span>。<span class="zhuanming">米國</span>。<span class="zhuanming">康國</span>等。雖各有王。並屬<span class="zhuanming">大𥦽</span>所管。爲國狹小。兵馬不多。不能自護。土地出駞騾羊馬疊布之類。衣著疊衫袴等及皮毬。言音不同諸國。</span> </p><p> <span>又此六國惣事<span class="zhuanming">火祆</span>。不識<span class="zhuanming">仏</span>法。唯<span class="zhuanming">康國</span>有一寺。有一僧。又不解敬也。此等胡國。並剪鬢髮。愛著白㲲帽子。極惡風俗。婚姻交雜。納母及姉妹爲妻。<span class="zhuanming">波斯國</span>亦納母爲妻。其<span class="zhuanming">吐火羅國</span>。乃至<span class="zhuanming">罽賓國</span>。<span class="zhuanming">犯引國</span>。<span class="zhuanming">謝䫻國</span>等。兄弟十人五人三人兩人。共娶一妻。不許各娶一婦。恐破家計。</span> </p><p> <span class="font12 zhu">此六國中<span class="zhuanming">康國</span>之名，最早見於《魏書·西域傳》，稱爲<span class="zhuanming">悉萬斤</span>：“<span class="zhuanming">悉萬斤</span>國，都<span class="zhuanming">悉萬斤</span>城，在<span class="zhuanming">迷密</span>西，去<span class="zhuanming">代</span>一萬二千七百二十里。其國南有山，名<span class="zhuanming">伽色那</span>（Ghazna）山，出師子，有使朝貢”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">隋</span>﹑<span class="zhuanming">唐</span>時始稱爲<span class="zhuanming">康國</span>。《隋書·康國傳》：“<span class="zhuanming">康國</span>者<span class="zhuanming">康居</span>之後也。遷徙無常，不恒故地，自<span class="zhuanming">漢</span>以來相承不斷。其本姓<span class="zhuanming">温</span>，<i class="pageTag" onclick="viewPic('ZSK00357-001-L00119','1191332',this);" style="cursor:pointer;"> <span class="song">P119</span></i><span class="zhuanming">月氏人</span>也，舊居<span class="zhuanming">祁連山</span>北<span class="zhuanming">昭武</span>城。因被<span class="zhuanming">匈奴</span>所破，西逾<span class="zhuanming">葱嶺</span>，遂有其國。支庶各分王，故<span class="zhuanming">康國</span>左右諸國並以<span class="zhuanming">昭武</span>爲姓，示不忘本也……都於<span class="zhuanming">薩寳水</span>上<span class="zhuanming">阿禄底城</span>……名爲强國，<span class="zhuanming">西域</span>諸國多歸之，<span class="zhuanming">米國</span>，<span class="zhuanming">史國</span>﹑<span class="zhuanming">曹國</span>﹑<span class="zhuanming">何國</span>﹑<span class="zhuanming">安國</span>﹑<span class="zhuanming">小安國</span>，<span class="zhuanming">那色波國</span>，<span class="zhuanming">烏那曷國</span>，<span class="zhuanming">穆國</span>皆歸附之。”</span> </p><p> <span class="font12 zhu">《隋書》把<span class="zhuanming">康國</span>與<span class="zhuanming">康居</span>混爲一談的錯誤，顯而易見，故爲《唐書》所不取。但《唐書》却採納了“昭武”之説。《新唐書·西域傳》：“<span class="zhuanming">康</span>者，曰<span class="zhuanming">薩末楗</span>，亦曰<span class="zhuanming">颯秣建</span>，<span class="zhuanming">元魏</span>時所謂<span class="zhuanming">悉萬斤</span>者。其南距<span class="zhuanming">史</span>百五十里，西北距<span class="zhuanming">西曹</span>百餘里，東南屬<span class="zhuanming">米</span>百里，北<span class="zhuanming">中曹</span>五百里，在<span class="zhuanming">那密水</span>（Zaraphsan）南，大城三十，小城三百，君<span class="zhuanming">姓温</span>本<span class="zhuanming">月氏</span>人，始居<span class="zhuanming">祁連</span>北<span class="zhuanming">昭武城</span>，爲<span class="zhuanming">突厥</span>所破，稍南依<span class="zhuanming">葱嶺</span>，即有其地。枝庶分王，曰<span class="zhuanming">安</span>﹑曰<span class="zhuanming">曹</span>﹑曰<span class="zhuanming">石</span>﹑曰<span class="zhuanming">米</span>﹑曰<span class="zhuanming">何</span>﹑曰<span class="zhuanming">火尋</span>﹑曰<span class="zhuanming">戍地</span>﹑曰<span class="zhuanming">史</span>。世謂九姓，皆氏<span class="zhuanming">昭武</span>。”這種對“昭武”一詞含義的解釋顯然是史臣想當然爾的説法。因爲<span class="zhuanming">大月氏</span>西遷入<span class="zhuanming">大夏</span>約在公元前二世紀中葉，到<span class="zhuanming">隋</span>朝（581—618）已歴時七百餘年，子孫怎麽還以遠祖的原籍爲姓呢？何况<span class="zhuanming">昭武城</span>之設立晚在<span class="zhuanming">武帝</span>開<span class="zhuanming">河西</span>四郡之後，此時<span class="zhuanming">月氏</span>早已西遷數十年之久了。不但《史》，《漢》以及<span class="zhuanming">魏晉南北朝</span>人著作中都没有提到<span class="zhuanming">大月氏</span>姓<span class="zhuanming">昭武</span>，親履此地的<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">慧超</span>也未提此事，《隋書》才突然出現這種説法，未免奇怪。不過関於此字的來源，各家又有異説。<span class="zhuanming">馬嘉特</span>認爲<span class="zhuanming">昭武</span>即<span class="zhuanming">貴霜</span>國王錢幣上的“Kusana Javugasa”，後一字的主格Javuga乃<span class="zhuanming">貴霜</span>王族名，此字在<span class="zhuanming">康</span>國等地曾長期採用。<span class="zhuanming">白鳥</span>指出Javuga乃《漢書》中的翎侯，即後<span class="zhuanming">突厥文</span>的Jab-gu（葉護），是官名，非族名。<span class="zhuanming">沙畹</span>則認爲此字即<span class="zhuanming">阿拉伯</span>史家<span class="zhuanming">泰<i class="pageTag" onclick="viewPic('ZSK00357-001-L00120','1191332',this);" style="cursor:pointer;"> <span class="song">P120</span></i>伯里</span>《史集》中所記<span class="zhuanming">庫恩老</span>的繼位者<span class="zhuanming">霍爾米兹德</span>（Hormizd）在位時，率大軍入侵<span class="zhuanming">波斯</span>的<span class="zhuanming">突厥王</span>名Saba（schaba），此字在<span class="zhuanming">波斯</span>文中作Sawu，即<span class="zhuanming">昭武</span>一字所本。<span class="zhuanming">白鳥庫吉</span>認爲此字即<span class="zhuanming">突厥</span>文“闕特勒碑”東面第31行”altyĉub sagdyq tapa sülä di-miz（余等遠征<span class="zhuanming">粟特</span>之六<span class="zhuanming">昭武</span>敗之）”中之ĉub，並認爲可能是ĉu（<span class="zhuanming">楚</span>，<span class="zhuanming">素葉</span>）ab（河）連合而成之字，是地名，也非族名。<span class="zhuanming">白鳥</span>的説法雖不可作定論，但也可姑備一説。（見《康居粟特考》<span class="zhuanming">傅勤家</span>譯本36—39頁）。親身經歷<span class="zhuanming">粟特</span>地區的<span class="zhuanming">玄奘</span>並未採用<span class="zhuanming">隋</span><span class="zhuanming">唐</span>史書中関於<span class="zhuanming">昭武</span>的説法。《西域記》卷一：“<span class="zhuanming">颯秣建</span>國，周千六七百里，東西長，南北狹，國大都城周二十餘里，極險固，多居人，異方寳貨，多聚此國，土地沃壤，稼穡備植……多出善馬，機巧之技，特工諸國……”足征“昭武”城之説無稽。筆者贊同<span class="zhuanming">岑仲勉</span>先生的意見，認爲“昭武”乃“葉護”的轉音，本是官名，並非源出於<span class="zhuanming">昭武城</span>，這一地名。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">悉萬斤</span>﹑<span class="zhuanming">薩秣建</span>﹑<span class="zhuanming">薩末鞬</span>都是<span class="zhuanming">撒馬爾干</span>（Samarcan，Seme-rgent，Samarkand）的異譯。——<span class="zhuanming">宋</span>以後還有<span class="zhuanming">尋思干</span>（《湛然居士集》﹑《長春真人西遊記》﹑《元史》<span class="zhuanming">薛迷思加</span>，<span class="zhuanming">薛米思堅</span>則譯自<span class="zhuanming">突厥</span>語的Semizkent，<span class="zhuanming">遼</span><span class="zhuanming">金</span>時又稱該地爲<span class="zhuanming">河中府</span>。（《元祕史》）<span class="zhuanming">撒馬兒罕</span>（《明史》）等異譯。“康”則譯自<span class="zhuanming">伊朗</span>傳説中的Kang，此名早見於<span class="zhuanming">祆教</span>《聖亞維斯塔》經。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">康國</span>故城遺址在<span class="zhuanming">薩馬爾干</span>以北的<span class="zhuanming">阿弗拉西雅甫</span>（Afrasiab）高原上。<span class="zhuanming">蘇聯</span>考古學家曾在該遺址發掘，證明早在<span class="zhuanming">亞歴山大</span>東征時該地已有城市型居住地存在，並出土有城堡及長達十餘公里的圍墻。十世紀時此城雖已衰微，但内堡尚完好，後<i class="pageTag" onclick="viewPic('ZSK00357-001-L00121','1191332',this);" style="cursor:pointer;"> <span class="song">P121</span></i>爲<span class="zhuanming">蒙古</span>大軍所毁，重建新城在故址以南三公里許，即現今<span class="zhuanming">薩馬爾干</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">元魏</span>至<span class="zhuanming">唐</span>初是<span class="zhuanming">康國</span>强盛時期，所以《隋書》説它“名爲强國，<span class="zhuanming">西域</span>諸國多歸附之。”<span class="zhuanming">玄奘</span>也説：“其王豪勇，鄰國承命。”<span class="zhuanming">康國</span>人又以善於經商著稱。《隋書》説其國人：“善商賈，諸夷交易多凑其國。”《新唐書》及《册府元龜》也有類似記載，如後者説：“善商賈，争分銖之利，男子年二十，即遠之傍國，來適<span class="zhuanming">中夏</span>，利之所在，無所不到。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">康國</span>與我國交往十分密切。<span class="zhuanming">元魏</span>和<span class="zhuanming">隋</span>朝都有使者來<span class="zhuanming">華</span>，唐代更多，自<span class="zhuanming">武德</span>七年（624）至<span class="zhuanming">永徽</span>中（650—655）這段時期來<span class="zhuanming">華</span>的<span class="zhuanming">康國</span>使節見於記載的就達三十五次之多。該國國都内城的東門特稱爲“<span class="zhuanming">中國門</span>”，這些都足以説明<span class="zhuanming">康</span>國與我國的友好関係。又，<span class="zhuanming">唐高宗</span><span class="zhuanming">永徽</span>時，曾以該地爲<span class="zhuanming">康居都督</span>府，授該國王<span class="zhuanming">拂呼曼</span>（Wahuman）爲都督。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">安國</span>即現今<span class="zhuanming">布哈拉</span>（Bokhara）。始見於《隋書·西域傳》：“<span class="zhuanming">安</span>國者，<span class="zhuanming">漢</span>時<span class="zhuanming">安息</span>國也。王姓<span class="zhuanming">昭武</span>氏，與<span class="zhuanming">康國</span>王同族，字<span class="zhuanming">没力登</span>妻，<span class="zhuanming">康</span>國王女也。都在<span class="zhuanming">那密水</span>南，城有五重，環以流水，……<span class="zhuanming">煬帝</span>即位之後，遣司隸從事<span class="zhuanming">杜行滿</span>使於<span class="zhuanming">西域</span>，至其國，得五色鹽而返。國之西百餘里，有<span class="zhuanming">畢國</span>，可千餘家。其國無君長，<span class="zhuanming">安國</span>統之。<span class="zhuanming">大業</span>五年（609）遣使貢獻，後遂絶焉。”《隋書》把<span class="zhuanming">安國</span>與<span class="zhuanming">安息</span>混爲一談，又是錯誤的。</span> </p><p> <span class="font12 zhu">《新唐書·西域傳》中該國也有傳：《<span class="zhuanming">安</span>者，一曰<span class="zhuanming">布豁</span>，又曰<span class="zhuanming">捕喝</span>，<span class="zhuanming">元魏</span>謂<span class="zhuanming">忸密</span>者。東北至<span class="zhuanming">東安</span>，西南至<span class="zhuanming">畢</span>，皆百里所。西<i class="pageTag" onclick="viewPic('ZSK00357-001-L00122','1191332',this);" style="cursor:pointer;"> <span class="song">P122</span></i>瀕<span class="zhuanming">烏滸河</span>（Vaksu——現今<span class="zhuanming">阿姆</span>河），治<span class="zhuanming">阿濫諡</span>城，即<span class="zhuanming">康居</span>小君長故地。大城四十，小堡千餘，<span class="zhuanming">武德</span>（618—626）時，遣使入貢。<span class="zhuanming">貞觀</span>初（627—30），獻方物……其王<span class="zhuanming">訶陵迦</span>又獻名馬。自言一姓相承二十二世云。是歲<span class="zhuanming">東安國</span>亦入獻，言子孫相承十世云。<span class="zhuanming">東安</span>或曰<span class="zhuanming">小國</span>，曰<span class="zhuanming">喝汗</span>（Khakan），在<span class="zhuanming">那密水</span>之陽，東距何二百里許，西南至<span class="zhuanming">大安</span>四百里。治<span class="zhuanming">喝汗城</span>，亦曰<span class="zhuanming">󰰈斤</span>。大城二十，小堡百。”</span> </p><p> <span class="font12 zhu">《西域記》稱<span class="zhuanming">安國</span>爲<span class="zhuanming">捕喝</span>﹑<span class="zhuanming">中安國</span>，稱<span class="zhuanming">東安國</span>爲<span class="zhuanming">屈霜你迦</span>（Kaśanika）。《唐書》中無<span class="zhuanming">西安國</span>之名，但稱爲<span class="zhuanming">戊地</span>。《西域記》則稱之爲<span class="zhuanming">伐地圖</span>，即前引《隋書·安國傳》中之<span class="zhuanming">畢國</span>（Be-tik）。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">曹國</span>，在<span class="zhuanming">元魏</span>時已知之。《魏書·西域傳》：“<span class="zhuanming">色知顯</span>國，都<span class="zhuanming">色知顯</span>城，在<span class="zhuanming">悉萬斤</span>西北，去<span class="zhuanming">代</span>一萬二千九百里，土出赤鹽，多五果。”<span class="zhuanming">色知顯</span>即<span class="zhuanming">瑟底痕</span>（Istekan）的訛轉。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">隋</span>時始稱<span class="zhuanming">曹國</span>。《隋書·西域傳》：“<span class="zhuanming">曹</span>國，都<span class="zhuanming">那密水</span>南數里，舊是<span class="zhuanming">康居</span>之地也。因無主，<span class="zhuanming">康</span>國王令子<span class="zhuanming">烏建</span>領之。都城方三里，勝兵千餘人……東南去<span class="zhuanming">康國</span>四百里，西去<span class="zhuanming">何國</span>五十里，東去<span class="zhuanming">瓜州</span>六千六百里，<span class="zhuanming">大業</span>中遣使貢方物。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>時<span class="zhuanming">曹國</span>分爲東﹑西﹑中三國。《新唐書·西域傳》：“<span class="zhuanming">東</span><span class="zhuanming">曹</span>或曰<span class="zhuanming">率都沙那</span>（Sutrushana）﹑<span class="zhuanming">蘇對沙那</span>﹑<span class="zhuanming">劫布呾那</span>（Kapūtā-uā）﹑<span class="zhuanming">蘇都識那</span>，凡四名。居<span class="zhuanming">波悉山</span>之陰，<span class="zhuanming">漢</span><span class="zhuanming">貳師城</span>也。東北距<span class="zhuanming">俱戰提</span>（Khodjanda）二百里，北至<span class="zhuanming">石</span>，西至<span class="zhuanming">康</span>，東北<span class="zhuanming">寧遠</span>，皆四百里許，南至<span class="zhuanming">吐火羅</span>五百里……<span class="zhuanming">武德</span>中，與<span class="zhuanming">康國</span>同遣使入<i class="pageTag" onclick="viewPic('ZSK00357-001-L00123','1191332',this);" style="cursor:pointer;"> <span class="song">P123</span></i>朝。……<span class="zhuanming">西曹</span>者，<span class="zhuanming">隋</span>時<span class="zhuanming">曹</span>也。南接<span class="zhuanming">史</span>及<span class="zhuanming">波覽</span>，<span class="zhuanming">治瑟底痕城</span>。……<span class="zhuanming">武德</span>中入朝。<span class="zhuanming">天寳</span>元年（743），王<span class="zhuanming">哥邏僕羅</span>遣使獻方物，詔封<span class="zhuanming">懷德王</span>。即上言：‘祖考以來，奉天可汗，願同<span class="zhuanming">唐</span>人受調發，佐天子征討。’十一載（752），<span class="zhuanming">東曹王</span><span class="zhuanming">設阿忽</span>與<span class="zhuanming">安王</span>請擊<span class="zhuanming">黑衣大食</span>，<span class="zhuanming">玄宗</span>慰之，不聽。<span class="zhuanming">中曹</span>者居<span class="zhuanming">西曹</span>東，<span class="zhuanming">康</span>之北，王治<span class="zhuanming">迦底真</span>城，工戰鬥。”</span> </p><p> <span class="font12 zhu">《西域記》中<span class="zhuanming">劫布呾那</span>即指<span class="zhuanming">曹國</span>，但另有<span class="zhuanming">窣堵利瑟那</span>國即《唐書》中的<span class="zhuanming">率都沙那</span>。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">史國</span><span class="zhuanming">隋</span>時始通<span class="zhuanming">中國</span>。《隋書·西域傳》：“<span class="zhuanming">史國</span>，都<span class="zhuanming">獨莫水</span>（Kaska-rud）南十里，舊<span class="zhuanming">康居</span>之地也。其王姓<span class="zhuanming">昭武</span>，字<span class="zhuanming">逖遮</span>，亦<span class="zhuanming">康</span>王之支庶也。都城方二里，勝兵千餘人，俗同<span class="zhuanming">康國</span>。北去<span class="zhuanming">康國</span>二百四十里，南去<span class="zhuanming">吐火羅</span>五百里，西去<span class="zhuanming">那色波</span>國二百里，東北去<span class="zhuanming">米</span>國二百里，東去<span class="zhuanming">瓜州</span>六千五百。<span class="zhuanming">大業</span>中遣使貢方物。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>時該國又幾度遣使來<span class="zhuanming">華</span>，和我國關係也更密切。《新唐書·西域傳》：“<span class="zhuanming">史</span>或曰<span class="zhuanming">佉沙</span>（Kash，Kish），曰<span class="zhuanming">羯霜那</span>（Ku-shana），居<span class="zhuanming">莫獨水</span>南，<span class="zhuanming">康居</span>小王<span class="zhuanming">蘇薤城</span>故地。西北五十里距<span class="zhuanming">那色波</span>，北二百里屬<span class="zhuanming">米</span>，南四百里<span class="zhuanming">吐火羅</span>也。有<span class="zhuanming">鐵門</span>山，左右巉峭，石色如鐵，爲関以限二國，以金錮闔城。……國有城五百。<span class="zhuanming">大業</span>中，其君<span class="zhuanming">逖遮</span>始通<span class="zhuanming">中國</span>，號最强盛。築<span class="zhuanming">乞石城</span>，地方數千里。<span class="zhuanming">貞觀</span>十六年（642），君<span class="zhuanming">沙瑟畢</span>獻方物。<span class="zhuanming">顯慶</span>（656—661）時，以其地爲<span class="zhuanming">佉沙</span>州，授君<span class="zhuanming">昭武</span><span class="zhuanming">失阿喝</span>刺史。<span class="zhuanming">開元</span>十五年（727），君<span class="zhuanming">忽必多</span>獻舞女﹑文豹。後君長數死立，然首領時時入朝。<span class="zhuanming">天寳</span>（742—756）中詔改<span class="zhuanming">史</span>爲<span class="zhuanming">來威國</span>。<span class="zhuanming">那色波</span>爲<span class="zhuanming">小史</span>，蓋爲<span class="zhuanming">史</span>所役<i class="pageTag" onclick="viewPic('ZSK00357-001-L00124','1191332',this);" style="cursor:pointer;"> <span class="song">P124</span></i>屬。居<span class="zhuanming">吐火羅</span>故地，東扼<span class="zhuanming">葱嶺</span>，西接<span class="zhuanming">波剌斯</span>，南雪山。”</span> </p><p> <span class="font12 zhu">由上引可知<span class="zhuanming">唐</span>時該國領域有所擴大。以<span class="zhuanming">那色波</span>（Nashab，Nasaf）爲<span class="zhuanming">小史國</span>已始於<span class="zhuanming">唐</span>代。</span> </p><p> <span class="font12 zhu">《西域記》稱<span class="zhuanming">史國</span>爲<span class="zhuanming">羯霜那</span>，城址在距<span class="zhuanming">薩馬爾干</span>（<span class="zhuanming">康國</span>）七十五公里處，爲<span class="zhuanming">薩馬爾干</span>至<span class="zhuanming">巴里赫</span>（<span class="zhuanming">縛喝</span>）大道上的名城，即現今的<span class="zhuanming">碣石城</span>（Kesh），是後來有名的<span class="zhuanming">帖木兒</span>的誕生之地。他曾在此城大事修建並改名爲<span class="zhuanming">緑城</span>（Shar-i-Sabg），1403年<span class="zhuanming">克拉維約</span>東使時，路過此城，其行紀中對該城之美麗富饒頗有描述（<span class="zhuanming">楊兆鈞</span>譯《克拉維約東使紀》117頁）。<span class="zhuanming">史國</span>東界的<span class="zhuanming">鐵門</span>是<span class="zhuanming">中亞</span>南下至<span class="zhuanming">印度</span>的必經之地，是一夫當關，萬夫莫過的險要隘口，<span class="zhuanming">玄奘</span>及<span class="zhuanming">克拉維約</span>均有記載。</span> </p><p> <span class="font12 zhu">《魏書》﹑《隋書》及《新唐書》均無<span class="zhuanming">石騾國</span>一名。因此對該國的比定，各家有不同意見。<span class="zhuanming">白鳥庫吉</span>認爲<span class="zhuanming">石騾</span>國即《新唐書》中的<span class="zhuanming">何國</span>，但他實在説不出多大理由。同樣<span class="zhuanming">福克司</span>認爲是Soghd（<span class="zhuanming">粟特</span>，<span class="zhuanming">窣利</span>），也很不妥，（Fuchs德譯本慧超書451頁注4）。因爲<span class="zhuanming">石騾</span>與<span class="zhuanming">窣利</span>既不合對音，也不合事實。<span class="zhuanming">窣利</span>乃是指一個地區，而不是一個國家，即<span class="zhuanming">玄奘</span>所謂：“自<span class="zhuanming">素葉水</span>城，至<span class="zhuanming">羯霜那</span>國，地名<span class="zhuanming">窣利</span>，人亦謂焉。”</span> </p><p> <span class="font12 zhu">我們認爲騾是一衍字，<span class="zhuanming">石騾國</span>或爲<span class="zhuanming">石國</span>之訛。因《隋書》稱：“其王姓<span class="zhuanming">石</span>，名<span class="zhuanming">湼國</span>。”<span class="zhuanming">石國</span>即現今<span class="zhuanming">塔什干</span>，<span class="zhuanming">北魏</span>時稱爲<span class="zhuanming">者舌</span>，《魏書·西域傳》：“<span class="zhuanming">者舌</span>國故<span class="zhuanming">康居</span>國，在<span class="zhuanming">破洛那</span>西北，去<span class="zhuanming">代</span>一萬五千四百五十里。<span class="zhuanming">太延</span>三年（437），遣使朝貢，自是不絶。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">隋</span>代始稱<span class="zhuanming">石國</span>，《隋書·西域傳》：“<span class="zhuanming">石國</span>居於<span class="zhuanming">藥殺水</span>。都城方十餘里，其王姓<span class="zhuanming">石</span>名<span class="zhuanming">湼</span>，……其俗善戰，曾貳於<span class="zhuanming">突厥</span>，<span class="zhuanming">射<i class="pageTag" onclick="viewPic('ZSK00357-001-L00125','1191332',this);" style="cursor:pointer;"> <span class="song">P125</span></i>匱可汗</span>興兵滅之，令<span class="zhuanming">特勒甸職</span>攝其國事。南去<span class="zhuanming">撥汗</span>六百里，東西去<span class="zhuanming">瓜州</span>六千里。<span class="zhuanming">甸職</span>以<span class="zhuanming">大業</span>五年（609）遣使朝貢，其後不復至。”</span> </p><p> <span class="font12 zhu">《新唐書·西域傳》：“<span class="zhuanming">石</span>或曰<span class="zhuanming">柘支</span>（Cać，Śaś），曰<span class="zhuanming">柘析</span>，曰<span class="zhuanming">赭時</span>，<span class="zhuanming">漢</span><span class="zhuanming">大宛</span>北鄙也。去京師九千里，東北距<span class="zhuanming">西突厥</span>，西北<span class="zhuanming">波臘</span>，南二百里所抵<span class="zhuanming">俱戰提</span>，西南五百里<span class="zhuanming">康</span>也，周千餘里，右涯<span class="zhuanming">素葉</span>河。王姓<span class="zhuanming">石</span>。治<span class="zhuanming">柘析</span>城，故<span class="zhuanming">康居</span>小王<span class="zhuanming">窳匿城</span>也。西南有<span class="zhuanming">藥殺</span>水（即現今<span class="zhuanming">錫爾河</span>）。入<span class="zhuanming">中國</span>謂之<span class="zhuanming">真珠河</span>（Ajak-tash）亦曰<span class="zhuanming">質河</span>。東南有大山，出瑟瑟，俗善戰，多良馬。<span class="zhuanming">隋</span><span class="zhuanming">大業</span>初，<span class="zhuanming">西突厥</span>殺其王，以特勒<span class="zhuanming">匐職</span>統其國。<span class="zhuanming">武德</span>（618—626）﹑<span class="zhuanming">貞觀</span>（627—649）間，數獻方物。<span class="zhuanming">顯慶</span>三年（658），以<span class="zhuanming">瞰羯</span>城爲<span class="zhuanming">大宛都督府</span>，授其王<span class="zhuanming">瞰土屯攝舍提于屈昭穆</span>都督。<span class="zhuanming">開元</span>初封其君<span class="zhuanming">莫賀咄吐</span>屯（Bagatudum）有功，爲<span class="zhuanming">石國</span>王。二十八年又册<span class="zhuanming">順義王</span>。明年王<span class="zhuanming">伊捺吐屯屈勒</span>上言，‘今<span class="zhuanming">突厥</span>已屬天可汗，唯<span class="zhuanming">大食</span>爲諸國患，請討之’，天子不許，<span class="zhuanming">天寳</span>初，封王子<span class="zhuanming">那俱車鼻施</span>爲<span class="zhuanming">懷化王</span>，賜鐵券。”</span> </p><p> <span class="font12 zhu">《大唐西域記》中稱爲<span class="zhuanming">赭時</span>國。並稱其“國千餘里，東西狹，南北長，土宜氣序，同<span class="zhuanming">笯赤建</span>國，城邑數十，各别君長，都無總主，役屬<span class="zhuanming">突厥</span>”。<span class="zhuanming">杜環</span>《經行記》稱爲<span class="zhuanming">赭支</span>。總之<span class="zhuanming">者舌</span>，<span class="zhuanming">柘支</span>，<span class="zhuanming">柘折</span>，<span class="zhuanming">赭時</span>，<span class="zhuanming">赭支</span>等均爲譯音，<span class="zhuanming">粟特</span>語作Čač，<span class="zhuanming">波斯</span>語作Cha-sh，jaj，<span class="zhuanming">阿拉伯</span>語作Shash，<span class="zhuanming">突厥</span>語作Tash，即“石”之義，<span class="zhuanming">塔什干</span>義即<span class="zhuanming">石城</span>。但此城的音譯名稱保留得最久。直至<span class="zhuanming">元</span>代仍作<span class="zhuanming">察赤</span>（《元史·西北地附録》），《明史》始作<span class="zhuanming">達失干</span>，《清史》作<span class="zhuanming">塔什罕</span>。此城爲中世紀<span class="zhuanming">中亞</span>有名大城市。其地址在<span class="zhuanming">錫爾河</span>（Sir-<i class="pageTag" onclick="viewPic('ZSK00357-001-L00126','1191332',this);" style="cursor:pointer;"> <span class="song">P126</span></i>Daria，即<span class="zhuanming">藥殺</span>水）支流<span class="zhuanming">巴拉克</span>（Parak）河流域。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">米</span>國。<span class="zhuanming">北魏</span>時稱<span class="zhuanming">迷密</span>。《魏書》中雖無該國傳，但<span class="zhuanming">北魏</span>使者去<span class="zhuanming">迷密</span>中途的摩崖題銘，不久前已在<span class="zhuanming">巴基斯坦</span>北部發現。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">隋</span>時始稱<span class="zhuanming">米國</span>。《隋書·西域傳》：“<span class="zhuanming">米國</span>都<span class="zhuanming">居那密</span>水西，舊<span class="zhuanming">康居</span>之地也。無王。其城主姓<span class="zhuanming">昭武</span>。<span class="zhuanming">康</span>國王之支庶，字<span class="zhuanming">閉拙</span>，都城方二里，勝兵數百人。西北去<span class="zhuanming">康</span>百里，東去<span class="zhuanming">蘇對沙那國</span>五百里，西南去<span class="zhuanming">史國</span>二百里，東去<span class="zhuanming">瓜州</span>六千四百里，<span class="zhuanming">大業</span>中<span class="zhuanming">頻獻</span>方物。”</span> </p><p> <span class="font12 zhu">《新唐書·西域傳》：“<span class="zhuanming">米</span>或曰<span class="zhuanming">彌末</span>，曰<span class="zhuanming">弭莫賀</span>。北百里距<span class="zhuanming">康</span>，其君治<span class="zhuanming">鉢息德城</span>，<span class="zhuanming">永徽</span>時（650—655），爲<span class="zhuanming">大食</span>所破。<span class="zhuanming">顯慶</span>三年，以其地爲<span class="zhuanming">南湓州</span>，授其君<span class="zhuanming">昭武開掘</span>爲刺史，自是朝貢不絶，<span class="zhuanming">開元</span>時獻璧﹑舞筵﹑師子﹑胡旋女。十八年（730），大首領<span class="zhuanming">末野門</span>來朝。<span class="zhuanming">天寳</span>初封其君爲<span class="zhuanming">恭順王</span>，母<span class="zhuanming">可敦郡夫人</span>。”</span> </p><p> <span class="font12 zhu">《大唐西域記》作<span class="zhuanming">彌秣賀</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">彌末</span>﹑<span class="zhuanming">彌莫賀</span>﹑<span class="zhuanming">彌秣賀</span>均爲Maimargh的譯音。<span class="zhuanming">米</span>國是其簡稱。其確切地址頗難考定。不過多數學者均比定爲現今的Guma’abazar。</span> </p><p> <span class="font12 zhu">“雖各有王，並屬<span class="zhuanming">大食</span>所管”。<span class="zhuanming">白衣大食</span>的哈里發<span class="zhuanming">阿卜杜勒</span>·<span class="zhuanming">馬立克</span>（685—705）在位時，<span class="zhuanming">大食</span>帝國的領域大於極點。他的軍事上的勝利，在東方主要歸功於<span class="zhuanming">哈賈兹</span>·<span class="zhuanming">伊本</span>·<span class="zhuanming">優素福</span>（Hajaj，Ibn-Yusuf）。這位總督以殘酷﹑嗜殺著稱。他剛到<span class="zhuanming">庫法</span>時的一段講話，足以表明他的性格：“<span class="zhuanming">庫法</span>的人民啊！我確信我看見許多頭顱已經成熟，可以收割了。我就是收割的人。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00127','1191332',this);" style="cursor:pointer;"> <span class="song">P127</span></i>我彷彿看到頭巾和下頷之間熱血在流。”<span class="zhuanming">哈賈兹</span>先後討平的<span class="zhuanming">希賈兹</span>﹑<span class="zhuanming">也門</span>和<span class="zhuanming">伊拉克</span>等地内亂之後，就開始向東方進軍。他派遣了兩員大將，一是<span class="zhuanming">卡西姆</span>遠征<span class="zhuanming">印度</span>，已見前述，另一個即進軍<span class="zhuanming">中亞</span>的<span class="zhuanming">屈底波</span>。他於705年（<span class="zhuanming">唐中宗</span><span class="zhuanming">神龍</span>元年），征服<span class="zhuanming">吐火羅</span>及其首府<span class="zhuanming">巴里赫</span>（縛喝）。706—709年（神龍二年至景龍三年），征服<span class="zhuanming">粟特</span>地區的<span class="zhuanming">安國</span>（Bokhara）及其附近各地。當<span class="zhuanming">屈底波</span>回師至<span class="zhuanming">木鹿</span>時，<span class="zhuanming">突厥</span><span class="zhuanming">默啜</span>可汗曾率二十萬人來攻，但爲<span class="zhuanming">大食</span>人所敗。710—712年（<span class="zhuanming">景龍</span>四年至<span class="zhuanming">睿宗</span><span class="zhuanming">太極</span>元年）征服<span class="zhuanming">康國</span>及其以西地區，如<span class="zhuanming">石國</span>及<span class="zhuanming">花剌子模</span>。713—715（<span class="zhuanming">玄宗</span><span class="zhuanming">先天</span>二年至開元三年），其遠征軍還深入<span class="zhuanming">拔汗那</span>（Ferghana）。因爲712年<span class="zhuanming">屈底波</span>攻<span class="zhuanming">康國</span>時，該國王<span class="zhuanming">烏勒伽</span>（Ghurek）曾向<span class="zhuanming">石國</span>和<span class="zhuanming">拔汗那</span>等求救，這些國家派兵前往援助，均爲<span class="zhuanming">屈底波</span>所敗，遂相繼降服於<span class="zhuanming">大食</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大食</span>人的進攻是猛烈的，征役也是繁重的。對此，這些國家上<span class="zhuanming">唐</span>朝的表文中有明確記載。如<span class="zhuanming">開元</span>七年（719）二月<span class="zhuanming">安國</span>王<span class="zhuanming">篤薩波提</span>（Tugshada）遣使上表論事曰：“臣<span class="zhuanming">篤薩波提</span>言……自有<span class="zhuanming">安國</span>以來，臣種族相繼作王不絶，並軍民等赤心奉國，從此年來被<span class="zhuanming">大食</span>賊每年侵擾，國土不寧，伏乞天恩滋澤，救臣苦難，仍請救下<span class="zhuanming">突厥</span>施令救臣等，臣即統領本國兵馬，計會翻破<span class="zhuanming">大食</span>……”（《册府元龜》卷九九九，下同）。</span> </p><p> <span class="font12 zhu">“又此六國總事<span class="zhuanming">火祆</span>，不識<span class="zhuanming">仏</span>法”。<span class="zhuanming">火祆教</span>，又稱<span class="zhuanming">拜火教</span>，<span class="zhuanming">歐</span><span class="zhuanming">美</span>稱之爲<span class="zhuanming">瑣羅亞斯特教</span>（Zoroastrianism），因其教主<span class="zhuanming">瑣羅亞斯特</span>（<span class="zhuanming">蘇魯支</span>）而得名，在該教聖典《聖·阿維斯塔經》（Zend-Avesta）中關於此人的生平充滿種種神奇的傳説，其生年就有<i class="pageTag" onclick="viewPic('ZSK00357-001-L00128','1191332',this);" style="cursor:pointer;"> <span class="song">P128</span></i>公元六千年，一千四百年，一千年等三種不同的説法。這當然是無稽之談。根據<span class="zhuanming">希臘</span>古典作家的記載，他生活年代可能在公元前1000—600年之間。據説他早歲孤苦，貧困潦倒。三十歲時受天神<span class="zhuanming">阿修羅</span>·<span class="zhuanming">馬兹達</span>（Asura Mazda）感召，賦與先知使命，於是開始傳播其教義，其教團組織頗有軍事性質。經他十餘年的熱心宣傳，大約在四十二歲時，終於得到<span class="zhuanming">波斯</span>國王<span class="zhuanming">韋斯塔斯巴</span>（Vistaspa）及其御弟信仰。教遂大爲發展，在此期間<span class="zhuanming">瑣羅亞斯特</span>還娶大臣之女爲妻，生有三子三女。他的卒年，《聖·阿維斯塔經》並未記載。教外典籍則稱其死於<span class="zhuanming">土藍人</span>（Tarianian）之手，可能是在猛攻<span class="zhuanming">縛喝</span>（<span class="zhuanming">巴里赫</span>）城的戰鬥中陣亡，享年七十七歲。</span> </p><p> <span class="font12 zhu">由於該教典籍散佚，<span class="zhuanming">火祆教</span>在<span class="zhuanming">古波斯</span>帝國傳播的情况不詳。不過古代<span class="zhuanming">希臘</span>作家對該教頗爲注意，據説<span class="zhuanming">柏拉圖</span>曾有心去<span class="zhuanming">波斯</span>研究該教，後因<span class="zhuanming">波希</span>戰争爆發而作罷。</span> </p><p> <span class="font12 zhu">在<span class="zhuanming">亞歴山大</span>大帝擊潰<span class="zhuanming">古波斯</span>帝國之後，以及<span class="zhuanming">安息</span>統治時期，<span class="zhuanming">火祆教</span>頗受壓抑，直到公元後三世紀<span class="zhuanming">薩珊</span>王朝崛起時，該教纔復興。<span class="zhuanming">阿爾德西爾</span>一世（Ardeshir I）是該教的虔誠信徒，並定<span class="zhuanming">火祆教</span>爲國教。隨着<span class="zhuanming">薩珊</span>王朝的擴張，<span class="zhuanming">火祆教</span>遂廣泛流傳於<span class="zhuanming">中亞</span>各地。我國典籍對此也有所記載。如《舊唐書》卷一九八“<span class="zhuanming">波斯國</span>俗事天地﹑日月﹑水﹑火諸神，西域諸胡事<span class="zhuanming">火祆</span>者，皆詣<span class="zhuanming">波斯</span>受法焉。其事神以麝香和蘇，塗鬚點額，及於耳鼻以爲敬。”（《唐會要》卷一○○，《太平寰宇記》卷一八五也有同樣記載）。</span> </p><p> <span class="font12 zhu">從公元三世紀直至<span class="zhuanming">伊斯蘭教</span>興起之前，<span class="zhuanming">火祆教</span>在西域各<i class="pageTag" onclick="viewPic('ZSK00357-001-L00129','1191332',this);" style="cursor:pointer;"> <span class="song">P129</span></i>地勢力相當大，流行的區域甚至遠到我國<span class="zhuanming">新疆</span>地區。“<span class="zhuanming">滑國</span>，其國事天神火神。”（《梁書》卷五四，《南史》卷七九）</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">康</span>國祠<span class="zhuanming">祆</span>神。”（《新唐書》卷二二一下）</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">孝德</span>國，界周三千餘里，舉俗事<span class="zhuanming">祆</span>，不識<span class="zhuanming">佛</span>法，有<span class="zhuanming">祆</span>祠三百所。”（《酉陽雜俎》卷四）</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">疏勒</span>國俗事祆神。”“<span class="zhuanming">于闐</span>國好事祆神。”（均見《舊唐書》卷一九八），<span class="zhuanming">突厥</span>人雖也事火，但其來源與<span class="zhuanming">祆教</span>不完全相同（參考<span class="zhuanming">蔡鴻生</span>《論<span class="zhuanming">突厥</span>事火》，《中亞學刊》第一輯）。</span> </p><p> <span class="font12 zhu">隨着<span class="zhuanming">波斯</span>與我國的交往，<span class="zhuanming">火祆教</span>也傳入<span class="zhuanming">漢</span>族地區。《魏書》卷一○二：“<span class="zhuanming">波斯</span>國俗事火神天神。<span class="zhuanming">神龜</span>中其國王<span class="zhuanming">居和多</span>遣使上書貢獻物。”於是<span class="zhuanming">北朝</span>帝后中開始有人信奉，如<span class="zhuanming">北魏靈太后</span>曾率宫人及大臣數百人奉祀該教天神。<span class="zhuanming">唐</span>朝對<span class="zhuanming">祆教</span>也相當尊重，<span class="zhuanming">長安</span>及<span class="zhuanming">洛陽</span>均有<span class="zhuanming">祆</span>祠多處。如章述《兩京新記》卷三：“<span class="zhuanming">西京</span><span class="zhuanming">布政坊</span>，西南隅<span class="zhuanming">祆</span>祠。”又<span class="zhuanming">宋敏求</span>《長安志》卷七：“<span class="zhuanming">靖恭坊</span>，街南之西<span class="zhuanming">祆</span>祠。”又《兩京城坊考》卷五：“東都<span class="zhuanming">會節坊</span>，<span class="zhuanming">祆</span>祠……<span class="zhuanming">立德坊</span>，胡<span class="zhuanming">祆</span>祠。”<span class="zhuanming">潮州</span>﹑<span class="zhuanming">沙州</span>甚至<span class="zhuanming">江南</span>的<span class="zhuanming">鎮江</span>也有<span class="zhuanming">祆</span>祠。</span> </p><p> <span class="font12 zhu">在<span class="zhuanming">華</span>的<span class="zhuanming">火祆教</span>徒似乎未曾翻譯該教經典（因爲在<span class="zhuanming">敦煌</span>遺書中<span class="zhuanming">景教</span>﹑<span class="zhuanming">摩尼</span>經典譯本，均有殘存，唯獨無<span class="zhuanming">祆教</span>經典）。可能由於其信徒大都是來<span class="zhuanming">華</span>的西域人士。<span class="zhuanming">漢</span>人信徒並不太多的緣故。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">伊斯蘭</span>教興起，<span class="zhuanming">大食</span>人滅亡<span class="zhuanming">波斯</span>之後，<span class="zhuanming">火祆</span>教受到毁滅性打擊，僅有部分人逃往<span class="zhuanming">印度</span>，散居各地，不過大部分在<span class="zhuanming">孟買</span>，稱爲<span class="zhuanming">帕爾西人</span>（Parsis）。他們在<span class="zhuanming">印度</span>金融界有相當雄厚的勢力。</span> </p><p> <span class="font12 zhu">“婚姻交雜，納母及姊妹爲妻”。六世紀時<span class="zhuanming">波斯</span>有此風俗，<i class="pageTag" onclick="viewPic('ZSK00357-001-L00130','1191332',this);" style="cursor:pointer;"> <span class="song">P130</span></i>傳説大都是<span class="zhuanming">火祆教</span>徒。又據<span class="zhuanming">馬素地</span>稱這是<span class="zhuanming">摩尼教</span>徒的風俗。<span class="zhuanming">突厥</span>人也有此風俗，見於《周書·突厥傳》“……父伯叔死者，子弟及侄等妻其後母，世叔母﹑嫂。唯尊者不得下滛。”</span> </p><p> <span class="font12 zhu">至於一妻多夫制古代在<span class="zhuanming">中亞</span>頗爲流行，不僅限於一個民族中。如《隋書·西域傳》：“<span class="zhuanming">吐火羅</span>國……兄弟同一妻，選寢焉，每一人入房，户外掛其衣以爲誌，生子屬其長兄。”又《魏書·西域傳》：“<span class="zhuanming">嚈噠</span>國，<span class="zhuanming">大月氏</span>之種類也。……凡風俗與<span class="zhuanming">突厥</span>同。其俗兄弟共一妻。夫無兄弟者，其妻戴一角帽，若有兄弟者，依其多少之數，更加角焉。”又《通典·吐火羅條》：“……多男少婦人，故兄弟通室，婦人五夫，其首戴五角，十夫戴十角，男子無兄弟者，則與他人結爲昆季，方始得有妻，不然終身無婦矣，生子屬其長兄。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">突厥</span>人也有此俗。<span class="zhuanming">崔令欽</span>《教坊記》：“兒郎既娉一女，其香火兄弟多相奔，云學<span class="zhuanming">突厥</span>法。”雖然<span class="zhuanming">崔令欽</span>所記是從反方向來説的，但也足以證實<span class="zhuanming">突厥</span>人有此風俗。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">窣利</span>地區的這類風俗，除<span class="zhuanming">慧超</span>外，《隋書·西域傳》也有記載：“<span class="zhuanming">安國</span>……風俗同於<span class="zhuanming">康國</span>，唯妻其姊妹，及母子遞相禽獸，此爲異也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>古代也流行過一妻多夫制，如大史詩《摩訶婆羅多》中的主角，<span class="zhuanming">般度</span>五弟兄就共同娶<span class="zhuanming">里公主</span>爲妻。</span> </p></div></div></div>
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一○、毗耶離城塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152343" key="1152343"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一○、毗耶離城塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152344" key="1152344"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00036','1191308',this);" style="cursor:pointer;"> <span class="song">P36</span></i><p class="font20" id="ZSK00357-001-BT0000012">一○﹑毗耶離城塔</p><p> <span>二。<span class="zhuanming">毗耶離城</span>菴羅薗中。有塔見在。其寺荒廢無僧。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">毗耶離</span>，<span class="zhuanming">法顯</span>作<span class="zhuanming">毗舍離</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">吠舍釐</span>（梵文Vaiśali，巴利文Veśāli）是<span class="zhuanming">印度</span>古代<span class="zhuanming">梨車毘族</span>的首都，其地望已見前述。</span> </p><p> <span class="font12 zhu">史詩《羅摩衍那》及《毘濕奴往世書》對此地均記載，相傳此城係天女<span class="zhuanming">阿藍浦霞</span>（Alambusa）之子<span class="zhuanming">吠舍羅</span>（Vīśāla）所建立，因而得名。梵文“吠舍羅”有廣闊﹑宏大之意，因此<span class="zhuanming">悟空</span>譯爲<span class="zhuanming">廣嚴城</span>。公元前若干世紀<span class="zhuanming">吠舍釐城</span>的確是一個繁榮富庶的大城市。《羅摩衍那》稱之爲“上都”（Uttamapuri）。佛典如《方廣大莊嚴經》﹑《毗奈耶雜事》對此城均有所描繪。《本生經》載<span class="zhuanming">吠舍離城</span>有城垣三重。<span class="zhuanming">藏</span>文律藏也稱此城共分三區，第一區有七千户，建有金塔，中區有一萬四千户，建有銀塔，外城有二萬一千户，建有銅塔。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>徒與<span class="zhuanming">佛教</span>徒均視<span class="zhuanming">吠舍釐城</span>爲聖地。<span class="zhuanming">大雄</span>即降生於此地的<span class="zhuanming">茉莉村</span>（Kundagrama）。<span class="zhuanming">佛教</span>的第二次結集就在此舉行，故稱爲“吠舍釐結集。”<span class="zhuanming">佛陀</span>的許多重要教義都是在此地宣示的。《中阿含》﹑《雜阿含》﹑《增壹阿含》﹑《大般湼槃經》對此均有詳細記載。<span class="zhuanming">佛教</span>的許多神話故事也發生在這裏，如説一<i class="pageTag" onclick="viewPic('ZSK00357-001-L00037','1191308',this);" style="cursor:pointer;"> <span class="song">P37</span></i>次羣猴拿走了佛缽，上樹取蜜，奉獻給<span class="zhuanming">佛陀</span>。就是<span class="zhuanming">佛教</span>藝術中常見的題材之一。<span class="zhuanming">玄奘</span>到此地巡禮時，羣獼猴奉蜜處還建有窣堵波，上面就刻有羣猴形象，今天<span class="zhuanming">加爾各答</span>的<span class="zhuanming">印度</span>博物院内還藏有公元前二世紀的這一題材的石刻。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">佛陀</span>是應<span class="zhuanming">梨車毘</span>人的恭請而來此城居住的。因此留有遺迹很多﹑《大唐西域記》卷七曾説“<span class="zhuanming">吠舍釐城</span>内外周隍，聖迹繁多，難以具畢。”<span class="zhuanming">慧超</span>所記的“<span class="zhuanming">菴羅園</span>（Āmrapativana），<span class="zhuanming">玄奘</span>作<span class="zhuanming">菴没羅女園</span>。<span class="zhuanming">法顯</span>作<span class="zhuanming">菴婆羅女園</span>，就是衆多的聖迹之一。園在<span class="zhuanming">吠舍羅城</span>南不遠處，相傳是<span class="zhuanming">菴没羅女</span>（梵文Āmrapati，巴利文Āmbapati）佈施給<span class="zhuanming">佛陀</span>的住處。梵語菴没羅，即芒果，又譯阿末羅，阿摩勒。<span class="zhuanming">吠舍釐城</span>盛産芒果，<span class="zhuanming">菴没羅女</span>意即芒果園的主人。<span class="zhuanming">菴没羅女園</span>，精舍之前建有窣堵波，是有名的<span class="zhuanming">中印度</span>八塔之一。此外<span class="zhuanming">吠舍釐城</span>内名塔還多。如<span class="zhuanming">佛</span>告湼槃處，最後觀<span class="zhuanming">吠舍釐城</span>處以及弓仗塔等等。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>巡禮此地時，“<span class="zhuanming">吠舍釐城</span>已甚傾頽，其城故基周六七十里，宫城周四五里，少有居人”。幾百所佛教寺院也“多已圮壞，存者三五，僧徒稀少”。<span class="zhuanming">慧超</span>來此巡禮時，寺廢無僧，那就更爲荒凉了。</span> </p></div></div></div>
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一一、迦毘羅國塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152346" key="1152346"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 一一、迦毘羅國塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152347" key="1152347"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00037','1191309',this);" style="cursor:pointer;"> <span class="song">P37</span></i><p class="font20" id="ZSK00357-001-BT0000013">一一﹑迦毘羅國塔</p><p> <span>三。<span class="zhuanming">迦毘羅國</span>。即<span class="zhuanming">仏</span>本生城。無憂樹見在。彼城已廢。有塔無僧。亦無百姓。此城最居比。林木荒多。道路<i class="pageTag" onclick="viewPic('ZSK00357-001-L00038','1191309',this);" style="cursor:pointer;"> <span class="song">P38</span></i>足賊。往彼禮拜者。甚難方迷。</span> </p><p> <span class="font12 zhu">“毗耶羅”，原卷子作“迦毗耶羅”，“耶”是衍文。</span> </p><p> <span class="font12 zhu">“此城最居比”，“比”似爲“北”之誤。</span> </p><p> <span class="font12 zhu">“甚難方迷”，<span class="zhuanming">藤田</span>認爲“迷”乃“途”字之誤。<span class="zhuanming">弗克斯德</span>譯本仍作“迷”字解，故譯此句爲：“Da man sich in Richtung leichtirrt。”筆者認爲上述兩種解釋均屬不妥，“迷”字應爲“達”字之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">迦毗羅</span>，<span class="zhuanming">法顯</span>作<span class="zhuanming">迦維羅衛城</span>。<span class="zhuanming">玄奘</span>作<span class="zhuanming">劫比羅伐窣堵國</span>。梵文作Kapilavastu，並有Kapilapura，Kapilāhvapura，（《方廣大莊嚴經》）Kapilasyavastu，（《佛本行讚經》）又意譯爲<span class="zhuanming">蒼城</span>﹑<span class="zhuanming">黄赤城</span>等等異名。</span> </p><p> <span class="font12 zhu">此城地望最初異説頗多，<span class="zhuanming">康寧漢</span>始而比定<span class="zhuanming">迦毗羅國</span>遺址應在<span class="zhuanming">尼泊爾</span>境内，<span class="zhuanming">巴斯底</span>（Basti）區南部的<span class="zhuanming">納迦爾喀斯</span>（Nagar Khas）地方。繼而又放棄此説，認爲在<span class="zhuanming">印度</span><span class="zhuanming">北方邦</span><span class="zhuanming">布低拉</span>（Bu-ila）湖畔，<span class="zhuanming">法伊扎巴德</span>（Faizabad）﹑東北25英里，<span class="zhuanming">巴斯底</span>西北西方向15英里處。<span class="zhuanming">文遜·史密斯</span>則贊同比定<span class="zhuanming">迦毗羅城</span>爲<span class="zhuanming">巴斯底</span>北部的<span class="zhuanming">畢普拉瓦</span>（Piprāvā）地方。1896年在<span class="zhuanming">尼泊爾</span>境内的<span class="zhuanming">尼格里伐村</span>（Nigliva）西南方十三英里處發現一石柱，上刻銘文：“<span class="zhuanming">天喜愛見</span>（Devanam priya priyadarśin）王陛下於即位之二十年，因<span class="zhuanming">釋迦牟尼佛</span>誕生於此間，親來敬禮，王命刻石，上作一馬（？），又命樹一石柱（昭示）我<span class="zhuanming">佛</span>生處，王復命減<span class="zhuanming">論民園</span>（Lumbini）賦税，（僅）爲其（收穫）八分之一。”在附近還發現有<span class="zhuanming">摩耶</span>夫人産<span class="zhuanming">佛</span>石像，大小與真人相等。經研究，“天喜愛見”<i class="pageTag" onclick="viewPic('ZSK00357-001-L00039','1191309',this);" style="cursor:pointer;"> <span class="song">P39</span></i>即<span class="zhuanming">阿育王</span>名號，此地即<span class="zhuanming">佛</span>誕生處<span class="zhuanming">論民園</span>（<span class="zhuanming">藍毗尼園</span>）。<span class="zhuanming">迦毗羅城</span>應在其西若干里處。此後各家意見較爲一致，認定<span class="zhuanming">迦毗羅</span>城故地爲現今<span class="zhuanming">底勞拉</span>（Tilaura）。該地距<span class="zhuanming">塔賴</span>（Tarai）首府<span class="zhuanming">陶里伐</span>（Tauliva）以北兩<span class="zhuanming">英</span>里，在<span class="zhuanming">廊拉喀浦羅</span>（Garakhapura）以北，<span class="zhuanming">尼格里伐村</span>西南約三<span class="zhuanming">英</span>里半，雖然對石柱及其銘文仍有人持不同意見，認爲《阿育王傳》梵本及三種<span class="zhuanming">漢</span>譯本中均未提到石柱上所刻銘文及減收<span class="zhuanming">論民園</span>賦税一事。但這一出土文物究竟是一不容否認的物證，而且《西域記》及《釋迦方志》等都提到<span class="zhuanming">阿育王</span>在此建立石柱一事也可以印證。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">迦毗羅城</span>雖是<span class="zhuanming">佛陀</span>誕生之處，此地<span class="zhuanming">佛教</span>似乎不太興盛。<span class="zhuanming">法顯</span>巡禮此地時寫道“<span class="zhuanming">迦維羅衛</span>城，城中都無王民，甚如荒邱，只有衆僧民户數十家而已……<span class="zhuanming">迦維羅衛</span>，國大空荒，人民稀疏，道路怖畏，白象獅子，不可妄行”。<span class="zhuanming">玄奘</span>到達時該國“空城數十，荒蕪已甚，王城頽圮，周量不詳，其内城周十四里，壘甎而成，其址峻固，空荒久遠，人里稀曠，無大君長，城各立主。……而宫城之側，有一伽藍，僧徒三十餘人，習小乘正量部教，天祠兩所，異道雜居”。均呈衰微殘破景象。</span> </p></div></div></div>
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八、中天竺四大塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152350" key="1152350"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 八、中天竺四大塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152351" key="1152351"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00031','1191306',this);" style="cursor:pointer;"> <span class="song">P31</span></i><p class="font20" id="ZSK00357-001-BT0000010">八﹑中天竺四大塔</p><p> <span>此<span class="zhuanming">中天</span>大小乘俱行。即此<span class="zhuanming">中天</span>界内有四大塔。<span class="zhuanming">恆河</span>在<i class="pageTag" onclick="viewPic('ZSK00357-001-L00032','1191306',this);" style="cursor:pointer;"> <span class="song">P32</span></i>北岸有三大塔。</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">恆河</span>在北岸”應改爲“在<span class="zhuanming">恆河</span>北岸。”或“在”字爲衍文。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">中天</span>，即<span class="zhuanming">中天竺</span>，梵文所謂（Madhyade’sa）指<span class="zhuanming">喜馬拉雅</span>山以南，<span class="zhuanming">文底耶</span>（Vindhya）山以北，<span class="zhuanming">毘那莎那</span>（Vinasana）以東，<span class="zhuanming">普羅耶伽</span>（Pragaya）以西的廣大地區。</span> </p><p> <span class="font12 zhu">四大塔據<span class="zhuanming">法顯</span>《佛國記》：“四大塔者，佛生處，得道處，轉法輪處，般泥洹處。”</span> </p><p> <span class="font12 zhu">佛生處在<span class="zhuanming">劫比羅伐窣堵</span>（Kapilavastu），有佛本生處塔。佛得道處，即<span class="zhuanming">摩揭陀國</span><span class="zhuanming">伽耶城</span>（Gaya）。轉法輪處，在<span class="zhuanming">波羅痆斯</span>（Vārāṇasi）國<span class="zhuanming">鹿野苑</span>（Mṛgavana）。佛般泥洹處，在<span class="zhuanming">拘尸那揭羅</span>（Kusinagara）國娑羅（Sālā）林。均見前述。</span> </p><p> <span class="font12 zhu">除三道寳階塔在<span class="zhuanming">恒河</span>南岸外，其餘三塔均在<span class="zhuanming">恒河</span>北岸，詳下。</span> </p></div></div></div>
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九、舍衛國塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152354" key="1152354"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 九、舍衛國塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152355" key="1152355"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00032','1191307',this);" style="cursor:pointer;"> <span class="song">P32</span></i><p class="font20" id="ZSK00357-001-BT0000011">九﹑舍衛國塔</p><p> <span>一。<span class="zhuanming">舍衛</span>國<span class="zhuanming">給孤薗</span>中。見有寺有僧。</span> </p><p> <span class="font12 zhu">“孤”字下奪一“獨”字，“薗”即園的别字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">舍衛國</span>（梵文Śravasti，巴利文Sāvatthi）<span class="zhuanming">法顯</span>作<span class="zhuanming">拘薩羅</span>（Kasala）<span class="zhuanming">國</span><span class="zhuanming">舍衛城</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">室羅伐悉底國</span>。<span class="zhuanming">玄應</span>《一切經音義》作<span class="zhuanming">拾羅婆悉帝夜城</span>。又作<span class="zhuanming">室羅伐國</span>。舊譯又作<span class="zhuanming">舍婆提</span>，<span class="zhuanming">舍<i class="pageTag" onclick="viewPic('ZSK00357-001-L00033','1191307',this);" style="cursor:pointer;"> <span class="song">P33</span></i>羅婆悉帝城</span>（《起世因本經》），<span class="zhuanming">無物不有國</span>（《十二遊經》）等。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">舍衛國</span>的地望各家有不同的考證，爲大多數人接受的是<span class="zhuanming">康寧漢</span>的比定，認爲即是<span class="zhuanming">拉普提</span>（Rapti）河南岸的龐大的古城遺址，現名爲<span class="zhuanming">沙赫特</span><span class="zhuanming">馬赫特</span>（Sahet-Mahet）的地方（A．Cun-ningham：Ancient Geography of India pp．344—46）。該遺址中曾出土有一碩大無比的佛像，上有銘文śravasti，足以爲證。此地在<span class="zhuanming">印度</span><span class="zhuanming">北方邦</span><span class="zhuanming">奥德</span>（Oudh）的<span class="zhuanming">貢達</span>（Gonda）和<span class="zhuanming">巴賴奇</span>（Bahraich）地區的邊境上，距後者約二十六<span class="zhuanming">英</span>里。這一比定的缺點是該地位於<span class="zhuanming">劫比羅伐窣堵</span>（Kapita-vastu）國的西南，但據<span class="zhuanming">玄奘</span>記載，應在其西北方。<span class="zhuanming">文遜·史密斯</span>經過仔細研究與親身考查，認爲<span class="zhuanming">舍衛城</span>遺址在<span class="zhuanming">尼泊爾</span>的<span class="zhuanming">卡朱拉</span>（Khajura）區，在<span class="zhuanming">巴拉普爾</span>（Bālāpur）以北，距<span class="zhuanming">尼泊爾</span><span class="zhuanming">甘吉</span>（Nepal garj）北北東方向僅僅數里。（T．Watters：on Yuan Chwan’s Tvavel in In-dia p．379）這一比定里程雖與<span class="zhuanming">法顯</span>所記更爲接近，但終不足以否定<span class="zhuanming">沙赫特</span><span class="zhuanming">馬赫特</span>陸續出土的碑銘及大量佛像等文物所提供的證據。因此關於<span class="zhuanming">舍衛國</span>遺址的確切地望還有待於進一步研究（B．C．Law：Historical Geography of Ancient India，pp．124—26）。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">舍衛國</span>的起源，<span class="zhuanming">佛教</span>徒與<span class="zhuanming">婆羅門</span>教徒各有不同的傳説。<span class="zhuanming">佛教</span>大注疏家<span class="zhuanming">覺音</span>（Buddhaghoṣa）稱，此地因其爲賢者<span class="zhuanming">舍衛它</span>（Savattha）的住地而得名。最初只是宗教活動場所，後來纔發展爲一城市。<span class="zhuanming">婆羅門</span>典籍如《毗濕奴往世書》（Viṣṇupurā-ṇa）則認爲此城係由<span class="zhuanming">室羅伐悉多</span>（śravasttha，Śravastaka）王所建立而得名。《梵天往世書》（Brahmapurāṇa）及《魚往世書》<i class="pageTag" onclick="viewPic('ZSK00357-001-L00034','1191307',this);" style="cursor:pointer;"> <span class="song">P34</span></i>（Matsyapurāṇa）均記載<span class="zhuanming">室羅伐悉多王</span>是<span class="zhuanming">幼馬</span>（Yuvanāśva）王之子，但史詩《摩訶婆羅多》則稱他是<span class="zhuanming">室羅伐</span>（śrāva=Śravatt-ha）之子，<span class="zhuanming">幼馬王</span>之孫。所有佛典中均記載<span class="zhuanming">舍衛城</span>是<span class="zhuanming">枸薩羅國</span>。（非《西域記》卷十的〔南〕<span class="zhuanming">憍薩羅國</span>）的首都。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">舍衛國</span>位於<span class="zhuanming">阿支羅伐帝</span>（Aciravati）河畔，是三條大河的會合點。有大道東起<span class="zhuanming">王舍城</span>，西至<span class="zhuanming">阿羅伽</span>（Alaka）等地。交通發達，商業繁盛。據近代出土的<span class="zhuanming">舍衛國</span><span class="zhuanming">摩訶婆特羅</span>（Mahāma-tra）銅盤上銘文記載，<span class="zhuanming">舍衛國</span>沿途商棧林立，貨物山積。《方廣大莊嚴經》（Lalitavistara——《神通遊戲經》）也稱<span class="zhuanming">舍衛國</span>是冠蓋雲集之地，有五萬七千户。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">舍衛國</span>既是商業要地，也是重要的宗教和文化中心。<span class="zhuanming">佛陀</span>曾在此地居住過二十五年，進行過多次重要的講經説法，有名的<span class="zhuanming">祇洹精舍</span>（Jetavana Vihara）就在此地。其他的<span class="zhuanming">佛教</span>勝迹也不少。詳見《大唐西域記》卷六。我國高僧如<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>﹑<span class="zhuanming">義净</span>﹑<span class="zhuanming">悟空</span>等人都曾來此地巡禮。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">舍衛國</span>也是<span class="zhuanming">婆羅門</span>教和研習《吠陀》的重要場所。<span class="zhuanming">闍奴娑尼</span>（Janusani）曾在此地主辦過一所重要的婆羅門書院（巴利文·長部，1·235），又據佛典《菩提薩埵緣·儀軌蔓》（Bodhi-sattvāvadānakalpalatā）記載，<span class="zhuanming">舍衛國</span>有一名爲<span class="zhuanming">萬字</span>（Svasti-ka）的婆羅門就以廣收衆徒爲生。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耆那教</span>徒稱<span class="zhuanming">舍衛國</span>爲<span class="zhuanming">月光城</span>（Candrapuri）。該教兩位祖師都降生於此地，教主<span class="zhuanming">大雄</span>也多次來此巡遊，並度過一次雨安居。該教的聖徒如<span class="zhuanming">迦毗羅</span>（Kapila），<span class="zhuanming">跋多羅</span>（Bhadra）也曾來此地出家，求法，或成正果。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00035','1191307',this);" style="cursor:pointer;"> <span class="song">P35</span></i><p> <span class="font12 zhu">此後<span class="zhuanming">舍衛國</span>趨於衰微，日益失去其商業與政治上的重要性。這與<span class="zhuanming">阿支羅伐帝河</span>的泛濫成災有關。<span class="zhuanming">法顯</span>到達此地時，城内人民稀曠，“都有二百餘家”，但是圍繞<span class="zhuanming">祇洹精舍</span>，還“有九十八僧伽藍，盡有僧住處，唯一處空”。并有九十六處外道“於曠路側立福德舍，屋宇﹑床卧﹑飲食，供給行路人及出家人來去客。”<span class="zhuanming">玄奘</span>巡禮該國時，却“都城荒頽，疆埸無紀……伽藍數百，圮壞良多，僧徒寡少，學正量部，天祠百所，外道甚多”。<span class="zhuanming">舍衛國</span>雖歷經盛衰，但繼續成爲<span class="zhuanming">佛教</span>中心仍達一千八百年之久。<span class="zhuanming">印度</span>學者<span class="zhuanming">洛氏</span>在其《印度文學中的舍衛國》（B．C．Law：śrāva-sti in Indian Literature）一書中有詳盡論述可資參考。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">給孤獨園</span>，即<span class="zhuanming">祇洹精舍</span>。<span class="zhuanming">法顯</span>《佛國記》：“出城南門千二百步。道西長者<span class="zhuanming">須達</span>（Sudatta）起精舍。精舍東向開門，門户兩廂有二石柱。左柱上作輪形，右柱上作牛形。池流清净，林木向茂，衆華異色，蔚然可觀。即所謂<span class="zhuanming">祇洹精舍</span>也。”<span class="zhuanming">玄奘</span>作<span class="zhuanming">逝多林給孤獨園</span>。《大唐西域記》卷六：“城南五六里，有<span class="zhuanming">逝多林</span>（<span class="zhuanming">奘</span>自註‘<span class="zhuanming">唐</span>言勝林，舊曰祇陀，訛也。’）是給<span class="zhuanming">孤獨園</span>。”<span class="zhuanming">逝多林</span>（Jeat-vana）本爲太子<span class="zhuanming">逝多</span>的林園。相傳<span class="zhuanming">蘇達多</span>（Sudatta——<span class="zhuanming">善施</span>·<span class="zhuanming">須</span>達）長者，“拯乏濟貧，哀孤恤老”。當時人美稱之爲“給孤獨”（Anāthapiṇḍada）。他十分尊敬<span class="zhuanming">佛陀</span>，願爲<span class="zhuanming">佛陀</span>修造精舍，不惜用重金買下這一地址，以供興建。爾後此地遂被稱爲<span class="zhuanming">逝多林給孤獨園</span>（Anāthapiṇḍadārama）——詳見上引《西域記》卷六）。佛典中還有幾種不同的傳説，兹不具引。<span class="zhuanming">佛陀</span>居住此間達二十五年之久，並在此多次爲諸弟子説法論道。所以佛典中常有“一時<span class="zhuanming">佛</span>在<span class="zhuanming">舍衛城</span><span class="zhuanming">祇樹給孤獨園</span>……”之類句子。<span class="zhuanming">祇樹</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00036','1191307',this);" style="cursor:pointer;"> <span class="song">P36</span></i>即<span class="zhuanming">逝多林</span>的異譯。<span class="zhuanming">玄應</span>《一切經音義》三“<span class="zhuanming">祇樹</span>或言<span class="zhuanming">祇陀</span>，或云<span class="zhuanming">祇洹</span>，皆訛也。應言<span class="zhuanming">逝多</span>，此譯云<span class="zhuanming">勝氏</span>，即<span class="zhuanming">憍薩羅國</span>，<span class="zhuanming">波斯匿王</span>之子也。婆那（Vana）此云林，正言飯那，以樹代之耳。”</span> </p></div></div></div>
</>
目録
<div class="wlghyzd_wzb_18"><div id="FCdiv1041508" key="1041508"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 目録 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152357" key="1152357"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-C00001','1296401',this);" style="cursor:pointer;"> <span class="song">P1</span></i><p style="text-indent:NaNpx;">目録</p><p style="text-indent:56px;">前言<span style="float:right;text-indent:0px;"><span class="song">1</span></span></p><p style="text-indent:56px;">一﹑吠舍釐國<span style="float:right;text-indent:0px;"><span class="song">1</span></span></p><p style="text-indent:56px;">二﹑拘尸那國<span style="float:right;text-indent:0px;"><span class="song">5</span></span></p><p style="text-indent:56px;">三﹑波羅痆斯國<span style="float:right;text-indent:0px;"><span class="song">9</span></span></p><p style="text-indent:56px;">四﹑摩揭陁國<span style="float:right;text-indent:0px;"><span class="song">14</span></span></p><p style="text-indent:56px;">五﹑四大靈塔<span style="float:right;text-indent:0px;"><span class="song">19</span></span></p><p style="text-indent:56px;">六﹑中天竺國葛那及<span style="float:right;text-indent:0px;"><span class="song">22</span></span></p><p style="text-indent:56px;">七﹑五天竺風俗<span style="float:right;text-indent:0px;"><span class="song">25</span></span></p><p style="text-indent:56px;">八﹑中天竺四大塔<span style="float:right;text-indent:0px;"><span class="song">31</span></span></p><p style="text-indent:56px;">九﹑舍衛國塔<span style="float:right;text-indent:0px;"><span class="song">32</span></span></p><p style="text-indent:56px;">一○﹑毗耶離城塔<span style="float:right;text-indent:0px;"><span class="song">36</span></span></p><p style="text-indent:56px;">一一﹑迦毘羅國塔<span style="float:right;text-indent:0px;"><span class="song">37</span></span></p><p style="text-indent:56px;">一二﹑中天竺塔<span style="float:right;text-indent:0px;"><span class="song">39</span></span></p><p style="text-indent:56px;">一三﹑南天竺國<span style="float:right;text-indent:0px;"><span class="song">42</span></span></p><p style="text-indent:56px;">一四﹑西天竺國<span style="float:right;text-indent:0px;"><span class="song">48</span></span></p><p style="text-indent:56px;">一五﹑闍蘭達羅國<span style="float:right;text-indent:0px;"><span class="song">50</span></span></p><p style="text-indent:56px;">一六﹑蘇跋那具怛羅國<span style="float:right;text-indent:0px;"><span class="song">51</span></span></p><p style="text-indent:56px;">一七﹑吒社國<span style="float:right;text-indent:0px;"><span class="song">55</span></span></p><p style="text-indent:56px;">一八﹑新頭故羅國<span style="float:right;text-indent:0px;"><span class="song">56</span></span></p><p style="text-indent:56px;">一九﹑迦葉彌羅國<span style="float:right;text-indent:0px;"><span class="song">60</span></span></p><p style="text-indent:56px;">二○﹑大勃律國　楊同國　娑播慈國<span style="float:right;text-indent:0px;"><span class="song">64</span></span></p><p style="text-indent:56px;">二一﹑吐蕃國<span style="float:right;text-indent:0px;"><span class="song">68</span></span></p><p style="text-indent:56px;">二二﹑小勃律國<span style="float:right;text-indent:0px;"><span class="song">69</span></span></p><p style="text-indent:56px;">二三﹑建馱羅國<span style="float:right;text-indent:0px;"><span class="song">71</span></span></p><p style="text-indent:56px;">二四﹑烏長國<span style="float:right;text-indent:0px;"><span class="song">84</span></span></p><p style="text-indent:56px;">二五﹑拘衛國<span style="float:right;text-indent:0px;"><span class="song">86</span></span></p><p style="text-indent:56px;">二六﹑覽波國<span style="float:right;text-indent:0px;"><span class="song">87</span></span></p><p style="text-indent:56px;">二七﹑罽賓國<span style="float:right;text-indent:0px;"><span class="song">88</span></span></p><p style="text-indent:56px;">二八﹑謝䫻國<span style="float:right;text-indent:0px;"><span class="song">93</span></span></p><p style="text-indent:56px;">二九﹑犯引國<span style="float:right;text-indent:0px;"><span class="song">95</span></span></p><p style="text-indent:56px;">三○﹑吐火羅國<span style="float:right;text-indent:0px;"><span class="song">96</span></span></p><p style="text-indent:56px;">三一﹑波斯國<span style="float:right;text-indent:0px;"><span class="song">101</span></span></p><p style="text-indent:56px;">三二﹑大食國<span style="float:right;text-indent:0px;"><span class="song">108</span></span></p><p style="text-indent:56px;">三三﹑大拂臨國<span style="float:right;text-indent:0px;"><span class="song">116</span></span></p><i class="pageTag" onclick="viewPic('ZSK00357-001-C00002','1296401',this);" style="cursor:pointer;"> <span class="song">P2</span></i><p style="text-indent:56px;">三四﹑安國　曹國　史國　石騾國　米國　康國<span style="float:right;text-indent:0px;"><span class="song">118</span></span></p><p style="text-indent:56px;">三五﹑跋賀那國<span style="float:right;text-indent:0px;"><span class="song">130</span></span></p><p style="text-indent:56px;">三六﹑骨咄國<span style="float:right;text-indent:0px;"><span class="song">133</span></span></p><p style="text-indent:56px;">三七﹑突厥<span style="float:right;text-indent:0px;"><span class="song">134</span></span></p><p style="text-indent:56px;">三八﹑胡蜜國<span style="float:right;text-indent:0px;"><span class="song">140</span></span></p><p style="text-indent:56px;">三九﹑識匿國<span style="float:right;text-indent:0px;"><span class="song">145</span></span></p><p style="text-indent:56px;">四○﹑葱嶺鎮<span style="float:right;text-indent:0px;"><span class="song">146</span></span></p><p style="text-indent:56px;">四一﹑疏勒國<span style="float:right;text-indent:0px;"><span class="song">153</span></span></p><p style="text-indent:56px;">四二﹑龜兹國<span style="float:right;text-indent:0px;"><span class="song">159</span></span></p><p style="text-indent:56px;">四三﹑于闐國<span style="float:right;text-indent:0px;"><span class="song">167</span></span></p><p style="text-indent:56px;">四四﹑安西<span style="float:right;text-indent:0px;"><span class="song">174</span></span></p><p style="text-indent:56px;">四五﹑焉耆國<span style="float:right;text-indent:0px;"><span class="song">176</span></span></p><p style="text-indent:56px;">敦煌寫本殘卷（原件圖片，伯　3532）</p><p style="text-indent:56px;">重印後記</p></div></div></div>
</>
四二、龜茲國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152360" key="1152360"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四二、龜茲國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152361" key="1152361"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00159','1191340',this);" style="cursor:pointer;"> <span class="song">P159</span></i><p class="font20" id="ZSK00357-001-BT0000044">四二﹑龜茲國</p><p> <span>又從<span class="zhuanming">踈勒</span>東行一月。至<span class="zhuanming">龜茲國</span>。即是<span class="zhuanming">安西</span>大都護府。<span class="zhuanming">漢國</span>兵馬大都集處。此<span class="zhuanming">龜茲國</span>。足寺足僧。行小乘法。食肉及葱韮等也。<span class="zhuanming">漢</span>僧行大乘法。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">龜兹</span>（Kuca，Kuci）又作<span class="zhuanming">歸兹</span>﹑<span class="zhuanming">丘兹</span>﹑<span class="zhuanming">屈兹</span>﹑<span class="zhuanming">屈支</span>﹑<span class="zhuanming">屈茨</span>。其中<span class="zhuanming">龜兹</span>一名使用最廣。自《兩漢書》﹑《晉書》﹑《北史》﹑《魏書》﹑《梁書》﹑《周書》﹑《隋書》﹑《新﹑舊唐書》﹑《宋史》﹑《明史》均作<span class="zhuanming">龜兹</span>，僅<span class="zhuanming">元</span>代譯音稍變，《元秘史》作<span class="zhuanming">曲先</span>（kūsān）﹑《元史》作<span class="zhuanming">苦先</span>，《皇元經世大典》作<span class="zhuanming">苦叉</span>，均譯自<span class="zhuanming">回鶻語</span>Küsän。佛典如《高僧傳》﹑《續高僧傳》﹑《宋高僧傳》均作<span class="zhuanming">龜兹</span>，《大唐西域記》作<span class="zhuanming">屈支</span>，<span class="zhuanming">清乾隆</span>時正式採用<span class="zhuanming">庫車</span>一名，其地在現今<span class="zhuanming">新疆</span><span class="zhuanming">庫車</span>縣。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">龜兹</span>也是“<span class="zhuanming">漢</span>時舊國”，爲<span class="zhuanming">西漢</span>時西域的三十六國中的九大國之一。《漢書·西域傳》：“<span class="zhuanming">龜兹</span>國，王治<span class="zhuanming">延城</span>，去<span class="zhuanming">長安</span>七千四百八十里。户六千九百七十，口八萬一千三百一十七，勝兵二萬一千七十六人，大都尉丞，左右將，左右都尉，左右騎君，左右力輔君各一人，東西南北部千長各一人，却胡君三人，譯長四人，南與<span class="zhuanming">精絶</span>，東南與<span class="zhuanming">且末</span>，西南與<span class="zhuanming">扜彌</span>，北與<span class="zhuanming">烏孫</span>，西與<span class="zhuanming">姑墨</span>接，能鑄冶，有鉛，東至都護治所<span class="zhuanming">烏壘城</span>三百五十里。”這與前引《漢書·西域傳》中所記<span class="zhuanming">疏勒國</span>相比，就足以説明<span class="zhuanming">龜兹</span>力量的雄厚。其户數與人口均爲<span class="zhuanming">疏勒</span>的四倍左右，兵員約爲<i class="pageTag" onclick="viewPic('ZSK00357-001-L00160','1191340',this);" style="cursor:pointer;"> <span class="song">P160</span></i>其十倍，政府機構的人員也比<span class="zhuanming">疏勒</span>繁多。由於對外關係的頻繁，<span class="zhuanming">龜兹</span>所設的外事官員“譯長”也比<span class="zhuanming">疏勒</span>﹑<span class="zhuanming">于闐</span>爲多。所以稱爲西域大國。正因爲<span class="zhuanming">龜兹</span>處於四通八達的重要地位，<span class="zhuanming">漢</span>朝一直把它視爲<span class="zhuanming">西域</span>重鎮。<span class="zhuanming">東漢</span>初，西域各國曾役屬於<span class="zhuanming">匈奴</span>，<span class="zhuanming">漢和帝</span><span class="zhuanming">求元</span>元年（89），大將軍<span class="zhuanming">竇憲</span>大破<span class="zhuanming">匈奴</span>，三年<span class="zhuanming">班超</span>定<span class="zhuanming">西域</span>後，任都護時就駐守在<span class="zhuanming">龜兹</span>，<span class="zhuanming">東漢</span><span class="zhuanming">建武</span>至<span class="zhuanming">延光</span>年間（一世紀上葉至二世紀上葉），西域雖三絶三通，通西域時總得先控制着<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">焉耆</span>這樣的要地，纔能穩定西域局面。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">兩漢</span>時西域小國林立，最多時分成五十多個。<span class="zhuanming">魏</span><span class="zhuanming">晉</span><span class="zhuanming">南北</span>朝期間，各小國通過兼併逐漸形成五六個大國，<span class="zhuanming">龜兹</span>就是其一，<span class="zhuanming">三國</span>至<span class="zhuanming">北魏</span>這段時期，<span class="zhuanming">姑墨</span>﹑<span class="zhuanming">温宿</span>﹑<span class="zhuanming">尉國</span>等國都役屬<span class="zhuanming">龜兹</span>，其領域更爲擴大，經濟也有了進一步的繁榮。<span class="zhuanming">吕光</span>破<span class="zhuanming">龜兹</span>時，見其宫室的富麗堂皇，曾命參軍<span class="zhuanming">京兆</span><span class="zhuanming">段業</span>著《龜兹宫賦》來諷刺。即使在該國王已經把大量財寳帶走的情况下，<span class="zhuanming">吕光</span>運回他所搜找到的珍貴物品還得使用駱駝二萬多頭，另外並得到良馬萬餘匹。<span class="zhuanming">龜兹</span>之富由此可知。此時<span class="zhuanming">中原</span>動盪，<span class="zhuanming">龜兹</span>與各政權的關係雖然時斷時續，商業與文化交流並未中斷，而且更盛。<span class="zhuanming">龜兹</span>可説是絲綢之路中道的交通樞紐，西至<span class="zhuanming">疏勒</span>，東至<span class="zhuanming">陽關</span>，南至<span class="zhuanming">于闐</span>，北至<span class="zhuanming">突厥</span>牙帳，四方道路會集於此。<span class="zhuanming">庫車</span>一名有衚衕之義，可謂名實相符。這些有利條件使它成爲西域與<span class="zhuanming">漢</span>地經濟文化交流的匯合點，過境的商品貿易促使它的商業經濟日益繁榮。<span class="zhuanming">龜兹</span>本地出産也很豐富。《北史·西域傳》稱<span class="zhuanming">龜兹</span>“物産與<span class="zhuanming">焉耆</span>略同，唯氣候少温爲異。又出細氊，饒銅﹑鐵﹑鉛﹑麖皮﹑氍毹﹑鐃沙﹑鹽禄﹑雌黄﹑胡粉﹑安息香﹑良馬﹑犎<i class="pageTag" onclick="viewPic('ZSK00357-001-L00161','1191340',this);" style="cursor:pointer;"> <span class="song">P161</span></i>牛等。”後幾種産品，特别是良馬，大量輸往<span class="zhuanming">漢</span>地。<span class="zhuanming">漢</span>地的絲綢，也大量通過<span class="zhuanming">龜兹</span>轉運至<span class="zhuanming">中亞</span>﹑<span class="zhuanming">西亞</span>各地。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">龜兹</span>人對<span class="zhuanming">佛教</span>的傳播與<span class="zhuanming">佛</span>典翻譯有傑出貢獻。<span class="zhuanming">佛教</span>傳入<span class="zhuanming">龜兹</span>可能早於<span class="zhuanming">漢</span>地。在<span class="zhuanming">魏</span><span class="zhuanming">晉</span><span class="zhuanming">南北朝</span>時期西域各國<span class="zhuanming">佛</span>教就很昌盛，尤其是<span class="zhuanming">龜兹</span>。《晉書·四夷傳》：“<span class="zhuanming">龜兹</span>國有城郭，其城三重，中有<span class="zhuanming">佛</span>塔廟千所。”而<span class="zhuanming">漢</span>地的統治者，無論是北方的<span class="zhuanming">符堅</span>﹑<span class="zhuanming">姚興</span>，或是南朝的<span class="zhuanming">梁武帝</span>，都大力提倡<span class="zhuanming">佛教</span>。於是在此期<span class="zhuanming">佛教</span>遂以空前規模自西域向<span class="zhuanming">漢</span>地傳播。不少<span class="zhuanming">龜兹</span>人也相繼東來傳法，或譯經。早期如<span class="zhuanming">曹魏</span><span class="zhuanming">甘露</span>三年（258）在<span class="zhuanming">洛陽</span><span class="zhuanming">白馬寺</span>譯經的<span class="zhuanming">白延</span>。<span class="zhuanming">西晉</span><span class="zhuanming">惠帝</span>時（290—360）與<span class="zhuanming">法立</span>合譯經典四部十二卷，又自譯四十部五十卷的<span class="zhuanming">帛法矩</span>，以及<span class="zhuanming">永嘉</span>（307—312）時傳譯早期密教經典的<span class="zhuanming">帛尸梨密多羅</span>等都是<span class="zhuanming">龜兹人</span>。更重要的要算<span class="zhuanming">鳩摩羅什</span>（Kumarajiva）。他的母親是<span class="zhuanming">龜兹</span>王妹，幼時隨母至<span class="zhuanming">天竺</span>學習小乘經典及四《吠陀》以及五明諸論。後來又在<span class="zhuanming">于闐</span>學習大乘。回<span class="zhuanming">龜兹</span>時已名震西域，<span class="zhuanming">苻堅</span>派遣<span class="zhuanming">吕光</span>伐<span class="zhuanming">龜兹</span>的動機之一就是争取這位高僧。經過長達十五年的周折，他終於在<span class="zhuanming">姚興</span><span class="zhuanming">弘始</span>三年（402）底到達<span class="zhuanming">長安</span>，從事講經與傳譯。他先後共譯出經論三百餘卷，所譯數量既多，範圍也廣，而且譯文流暢。<span class="zhuanming">東漢</span>至<span class="zhuanming">西晉</span>期間所譯經典崇向直譯，頗爲生硬難讀，<span class="zhuanming">僧肇</span>批判這種舊譯本，“<span class="zhuanming">支（謙）竺（法蘭）</span>所出，理滯於文”。而<span class="zhuanming">羅什</span>“轉能<span class="zhuanming">漢</span>言，音譯流便，既覽舊經，義多紕謬，皆由先譯失旨，不與梵本相應”。因此他的譯文往往能改正舊譯本的謬誤。<span class="zhuanming">羅什</span>在我國翻譯史上佔有重要地位。<span class="zhuanming">梁任公</span>説：“翻譯界有名元勳，後有<span class="zhuanming">玄奘</span>，前者<span class="zhuanming">鳩摩羅什</span>，<span class="zhuanming">奘</span>師卷帙，雖富於<span class="zhuanming">什</span>，而<span class="zhuanming">什公</span>範<i class="pageTag" onclick="viewPic('ZSK00357-001-L00162','1191340',this);" style="cursor:pointer;"> <span class="song">P162</span></i>圍，則廣於<span class="zhuanming">奘</span>。”是公允之論。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>代<span class="zhuanming">龜兹</span>不僅是軍事重鎮，與<span class="zhuanming">漢</span>地文化關係也十分密切。《新唐書·龜兹傳》：“俗善歌樂，旁行書，貴浮圖法。”浮圖法即<span class="zhuanming">佛教</span>。<span class="zhuanming">龜兹</span>人不僅在大小乘佛典翻譯中起過重要作用，而且對密教向<span class="zhuanming">漢</span>地傳播也有貢獻。前述那位<span class="zhuanming">龜兹</span>王子<span class="zhuanming">帛尸梨密多羅</span>曾在<span class="zhuanming">建初寺</span>所譯的《大灌頂經》十卷，《大孔雀王神咒經》一卷，《孔雀王雜咒經》一卷等都是密教經典。<span class="zhuanming">唐</span>代譯《十力經》的<span class="zhuanming">蓮花精進</span>，以及譯《佛頂尊勝陀羅尼别法》的<span class="zhuanming">若那</span>也是<span class="zhuanming">龜兹</span>國人。早期<span class="zhuanming">漢</span>譯<span class="zhuanming">佛</span>典中有相當大的一部分是譯自古<span class="zhuanming">龜兹</span>語，而不是直接譯自梵文。</span> </p><p> <span class="font12 zhu">對<span class="zhuanming">漢</span>地影響更大的還算是音樂。<span class="zhuanming">龜兹</span>人在音樂文化的基礎之上，吸收了<span class="zhuanming">漢</span>族和其他民族以及外國如<span class="zhuanming">印度</span>﹑<span class="zhuanming">波斯</span>樂舞的長處，逐漸發展爲具有濃鬱的民族特色的音樂舞蹈體系，爲<span class="zhuanming">西域</span>的三大樂舞體系之一，即“<span class="zhuanming">龜兹</span>樂”﹑“<span class="zhuanming">高昌</span>樂”﹑“<span class="zhuanming">于闐</span>樂”。今天在<span class="zhuanming">克孜爾</span>的壁畫上還保留着古代<span class="zhuanming">龜兹</span>樂的富麗多姿的形象。這些栩栩如生的畫面，表現出<span class="zhuanming">龜兹</span>舞蹈家“或踴或躍”﹑“乍動乍息“﹑“蹻足彈背”﹑“𢸍頭弄目”以“迴旋如風”等美妙舞姿，以及樂師或肢臂高聳，或玉指開閉，或指滑柱間，手腕輕拔的神態，所以<span class="zhuanming">玄奘</span>讚揚説<span class="zhuanming">龜兹</span>“管弦伎樂，特善諸國”。</span> </p><p> <span class="font12 zhu">西域與<span class="zhuanming">漢</span>地的音樂相互影響，早在<span class="zhuanming">西漢</span>時就已開始，<span class="zhuanming">漢武帝</span>時<span class="zhuanming">張騫</span>就傳《摩訶》﹑《兜勒》二曲。其次如《鐃歌》與《鼓吹》也來自西域。<span class="zhuanming">宣帝</span>時<span class="zhuanming">龜兹</span>王<span class="zhuanming">絳賓</span>娶<span class="zhuanming">解優公主</span>之女爲妻，多次來<span class="zhuanming">長安</span>朝賀並學習<span class="zhuanming">漢</span>室禮樂。由於宫庭樂師的保守，强調雅樂，排斥民間俗樂和域外胡樂，所以影響不深不大。<span class="zhuanming">魏</span><span class="zhuanming">晉</span>而<i class="pageTag" onclick="viewPic('ZSK00357-001-L00163','1191340',this);" style="cursor:pointer;"> <span class="song">P163</span></i>後，北朝諸帝後來都愛好胡樂，流風所及，朝野蔚然。西域各國樂師相繼東來。有的還因寵而得高官。“<span class="zhuanming">後主</span>唯賞胡戎樂，躭愛無已。於是繁手滛聲，争新哀怨，故<span class="zhuanming">曹妙達</span>﹑<span class="zhuanming">安未弱</span>﹑<span class="zhuanming">安馬駒</span>之徒，至有封王開府者，遂服簪纓而爲伶人之事”（《隋書·音樂志》）。又《舊唐書·音樂志》：“後<span class="zhuanming">魏</span>有<span class="zhuanming">曹婆羅門</span>，受<span class="zhuanming">龜兹</span>琵琶於商人，世傳其業，至孫<span class="zhuanming">妙達</span>，尤爲<span class="zhuanming">北齊</span><span class="zhuanming">高祥</span>所重，常自擊鼓以和之。”定居中原，享有盛名的<span class="zhuanming">龜兹</span>音樂家中，除上述琵琶大師<span class="zhuanming">曹妙達</span>一家而外，還有作曲家<span class="zhuanming">白明達</span>，<span class="zhuanming">白智通</span>以及傳入七調的<span class="zhuanming">蘇祇婆</span>。“先是<span class="zhuanming">周武帝</span>時，有<span class="zhuanming">龜兹</span>人曰<span class="zhuanming">蘇祇婆</span>，從<span class="zhuanming">突厥</span>皇后入國，善胡琵琶。聽其所奏，一均之中，兼有七聲，因而問之，答云：‘父在西域稱爲知音，代相傳習，調有七種。’以其七調，勘校七聲。冥如合符”（同上引《隋書》）。七調雖非源出於<span class="zhuanming">龜兹</span>，但經<span class="zhuanming">蘇祇婆</span>傳入中原後，在俗樂和<span class="zhuanming">隋</span>樂燕樂調中引起重大改革。由<span class="zhuanming">蘇祇婆</span>的七調與中原音樂家的結合而演出俗樂的四十八調，爲<span class="zhuanming">唐</span>代音樂的繁榮奠定了基礎，由<span class="zhuanming">蘇祇婆</span>傳入的<span class="zhuanming">龜兹</span>調式演變而成“燕樂”的二十八調。而且“燕樂”中的一些調名，是直接取用他的調名，所以<span class="zhuanming">蘇祇婆</span>的調式理論對我國音樂的發展起了重大而深遠的影響。</span> </p><p> <span class="font12 zhu">所謂“燕樂”，又稱“宴樂”，意即“宴樂之樂”，是<span class="zhuanming">隋</span><span class="zhuanming">唐</span>時的宫庭音樂，由中原的民間樂舞，即俗樂，與西域及其他外國的樂舞，即“胡樂”，組合而成。其中以“胡樂”佔多數。<span class="zhuanming">隋</span>初僅有七部樂，<span class="zhuanming">煬</span>帝時增爲九部樂，即，一﹑“清樂”，二﹑“<span class="zhuanming">西涼</span>”，三﹑“<span class="zhuanming">龜兹</span>”，四﹑“<span class="zhuanming">天竺</span>”，五﹑“<span class="zhuanming">康國</span>”，六﹑“<span class="zhuanming">疏勒</span>”，七﹑“<span class="zhuanming">安國</span>”，八﹑“<span class="zhuanming">高麗</span>”，九﹑“禮畢”，到<span class="zhuanming">唐</span>朝更發展爲十部樂，即一﹑“燕樂”，二﹑“清<i class="pageTag" onclick="viewPic('ZSK00357-001-L00164','1191340',this);" style="cursor:pointer;"> <span class="song">P164</span></i>商”，三﹑“<span class="zhuanming">西涼</span>”，四﹑“<span class="zhuanming">扶南</span>”，五﹑“<span class="zhuanming">高麗</span>”，六﹑“<span class="zhuanming">龜兹</span>”，七﹑“<span class="zhuanming">安國</span>”，八﹑“<span class="zhuanming">疏勒</span>”，九﹑“<span class="zhuanming">康國</span>”，十﹑“<span class="zhuanming">高昌</span>”。十部中最重要的要算“<span class="zhuanming">西凉</span>樂”與“<span class="zhuanming">龜兹</span>樂”。《通典》：“自<span class="zhuanming">周</span><span class="zhuanming">隋</span>以來，管弦雜曲數百曲，多用<span class="zhuanming">西凉</span>樂，鼓舞曲多用<span class="zhuanming">龜兹</span>樂。”而“<span class="zhuanming">西凉</span>樂”實源出於<span class="zhuanming">龜兹</span>，因<span class="zhuanming">吕光</span>破<span class="zhuanming">龜兹</span>後，把許多<span class="zhuanming">龜兹</span>樂師帶到<span class="zhuanming">凉州</span>，在那里與<span class="zhuanming">漢</span>族及其他少數民族音樂相融合而産生出“<span class="zhuanming">西凉</span>樂”。《隋書·音樂志》：“<span class="zhuanming">西凉</span>（樂）者，起<span class="zhuanming">符</span>氏之末，<span class="zhuanming">吕光</span>，<span class="zhuanming">沮渠䝉遜</span>等據有<span class="zhuanming">凉州</span>，變<span class="zhuanming">龜兹</span>聲爲之，<span class="zhuanming">魏太武</span>平<span class="zhuanming">河西</span>得之，謂曰<span class="zhuanming">西凉樂</span>，<span class="zhuanming">魏</span>﹑<span class="zhuanming">周</span>（<span class="zhuanming">西魏</span>﹑<span class="zhuanming">北周</span>）之際，遂謂之國伎。”同書又説：“<span class="zhuanming">龜兹</span>者，起自<span class="zhuanming">吕光</span>滅<span class="zhuanming">龜兹</span>，因得其聲。<span class="zhuanming">吕</span>氏亡，其樂分散，自<span class="zhuanming">魏</span>平中原，復獲之。其聲後多變易。至<span class="zhuanming">隋</span>有‘西國<span class="zhuanming">龜兹</span>’，‘<span class="zhuanming">齊朝</span><span class="zhuanming">龜兹</span>’，‘土<span class="zhuanming">龜兹</span>’等凡三部，<span class="zhuanming">開皇</span>（581—604）中，其器大盛於閭閻，時有<span class="zhuanming">曹妙達</span>﹑<span class="zhuanming">王長通</span>﹑<span class="zhuanming">李士衡</span>﹑<span class="zhuanming">郭金樂</span>﹑<span class="zhuanming">安進貴</span>等，皆妙絶弦管，新聲奇變，朝改暮易，持其音技，估衒公王之間，舉時争相慕尚。”當時<span class="zhuanming">龜兹</span>樂流行於朝野之間的盛况，由此可知。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">玄奘</span>所説的“文字取則<span class="zhuanming">印度</span>，粗有改變”，以及《新唐書·龜兹傳》所説的“旁行書”均指古代<span class="zhuanming">焉耆</span>——<span class="zhuanming">龜兹</span>語。</span> </p><p> <span class="font12 zhu">十九世紀末葉，<span class="zhuanming">歐洲</span>人在<span class="zhuanming">吐魯番</span>﹑<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">庫車</span>一帶收羅到一批用變體婆羅米字母書寫的古代寫本殘卷。當時人們雖然認識這種字母，但對其語言性質一無所知，不僅不瞭解其語法結構，而且由於各字是連寫的，要把每個字斷開都不可能。後來經學者們辛勤研究，借助其他一些梵文借詞，纔逐漸弄清這些殘卷大體上有三種語言，其中第三種，經語言學家考釋，定名爲<span class="zhuanming">粟特</span>語，第二種最初定名爲<span class="zhuanming">和（于）闐</span>語，後來發現曾在<span class="zhuanming">印度</span>西<i class="pageTag" onclick="viewPic('ZSK00357-001-L00165','1191340',this);" style="cursor:pointer;"> <span class="song">P165</span></i>北及<span class="zhuanming">中亞</span>建國的<span class="zhuanming">塞種</span>人也使用這種語言，因此改名爲“<span class="zhuanming">和闐</span><span class="zhuanming">塞</span>語”，唯獨對其中第一種語言的命名，大家意見分歧，引起長期争論。最初<span class="zhuanming">德國</span><span class="zhuanming">勞依曼</span>（E．Leuman）稱之爲<span class="zhuanming">疏勒語</span>（Kaschga-risch）。不久就發覺此名不當而抛棄了。後來，1904年<span class="zhuanming">繆勒</span>（F．W．Müller）根據殘卷末的一篇<span class="zhuanming">回鶻</span>文跋文：“生於Nakrides的大師<span class="zhuanming">聖月</span>從<span class="zhuanming">印度</span>語編爲Toxri語，生於Ilbaliq的大師<span class="zhuanming">廣護</span>（Pṛtanyarakṣit）復由Toxri語譯爲<span class="zhuanming">突厥</span>語的經書《彌勒會見經》……”因Toxri一字與<span class="zhuanming">吐火羅</span>近似，遂定名爲“<span class="zhuanming">吐火羅</span>語”。這一名稱使用的時間頗久，如<span class="zhuanming">德國</span>語言學家<span class="zhuanming">西格</span>和<span class="zhuanming">西格林</span>（Siegund Sieglong）對這種語言的文獻進行過深入細緻的研究，確定這種語言屬於<span class="zhuanming">印</span><span class="zhuanming">歐</span>語系的Kantum語組；並識别出有兩種方言（有些殘卷内容相同，使用字母相同，發現地點也相同，但所使用的語言的元音和輔音的發音及某些語調的變化，則有顯著差異。他們稱爲“甲種<span class="zhuanming">吐火羅</span>語”及“乙種<span class="zhuanming">吐火羅</span>語”。因他兩人的學識淵博，其結論自然容易爲學術界所接受。但人們對此不能無疑，因爲這些卷殘大都是七﹑八世紀的東西，而作爲古代的<span class="zhuanming">吐火羅</span>民族，其活動時間早於這些文物五六百年，其活動範圍也遠在<span class="zhuanming">焉耆</span>﹑<span class="zhuanming">庫車</span>之西千多公里的地方。同時To-gri Tugry也不能與<span class="zhuanming">吐火羅</span>相應。1913年<span class="zhuanming">法</span>國<span class="zhuanming">烈維</span>（SylvainLevi）發表《所謂乙種吐火羅語即龜兹國語考》，證明這種語言是公元七世紀流行於<span class="zhuanming">龜兹</span>一帶的通用語。1936年<span class="zhuanming">英</span>國的<span class="zhuanming">貝雷</span>（H．W-Bailey）發表Ttaugara一文，主張所謂甲種<span class="zhuanming">吐火羅</span>語爲<span class="zhuanming">焉耆</span>語，乙種<span class="zhuanming">吐火羅</span>語爲<span class="zhuanming">龜兹</span>語。盡管次年<span class="zhuanming">西格林</span>撰文反對<span class="zhuanming">貝雷</span>意見，堅持保留<span class="zhuanming">吐火羅</span>語這一名稱，但他已不能不同<i class="pageTag" onclick="viewPic('ZSK00357-001-L00166','1191340',this);" style="cursor:pointer;"> <span class="song">P166</span></i>意把這名稱的範圍擴大，叫甲種方言爲“<span class="zhuanming">吐火羅</span>語A（Arsi），乙種方言爲<span class="zhuanming">吐火羅</span>語K（kūcā）。本世紀上葉研究這一問題的東西方學者很多，西方除上述者外還有<span class="zhuanming">伯希和</span>，<span class="zhuanming">亨寧</span>（W．B．Henning），<span class="zhuanming">温德肯斯</span>（A．J．Van Windekens）等人。東方如<span class="zhuanming">日本</span>的<span class="zhuanming">羽田亨</span>，我國的<span class="zhuanming">馮家昇</span>，<span class="zhuanming">王静如</span>以及<span class="zhuanming">季羡林</span>先生等都發表過論文。</span> </p><p> <span class="font12 zhu">隨着研究的深入，現已證明<span class="zhuanming">繆勒</span>轉寫的Toxri應爲Twg-ry，其地在<span class="zhuanming">别失八里</span><span class="zhuanming">北庭</span>和<span class="zhuanming">龜兹</span>之間，相當於古<span class="zhuanming">藏</span>文的Dru-gu地方。特别是第二次世界大戰後，<span class="zhuanming">法</span>國考古隊在<span class="zhuanming">阿富汗</span>北部發現了有名的“<span class="zhuanming">蘇爾赫</span>——<span class="zhuanming">柯塔爾</span>（Surkh-Kotal）碑”，上面的銘文是用<span class="zhuanming">希腊</span>文字母所寫的一種<span class="zhuanming">伊蘭</span>語。經研究，認爲這纔是真正<span class="zhuanming">吐火羅</span>語，目前這一問題可説是趨於解决（詳見<span class="zhuanming">季羡林</span>：《吐火羅語的發現與考釋及其在<span class="zhuanming">中</span><span class="zhuanming">印</span>文化交流中的作用》，《中印文化關係史論文集》97—112頁。又<span class="zhuanming">耿世民</span>﹑<span class="zhuanming">張廣達</span>：《唆里迷考》，《歷史研究》1980年2期。Handbuch der Orientalistik，四卷三分册W．Krause：Tocharisch）。</span> </p><p> <span class="font12 zhu">已發現的古<span class="zhuanming">龜兹</span>語文獻相繼刊行的已不少。其中除佛典如《法句經》﹑《佛所行讚》等等外，還有劇本《彌勒會見劇》﹑《難陀所行劇》，此外還有情詩﹑箴言以及民間故事等，内容頗爲繁富，有待於我國學者作進一步研究。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">龜兹</span>除向<span class="zhuanming">漢</span>地傳播西域及<span class="zhuanming">印度</span>文化外，自己也大量吸收<span class="zhuanming">漢</span>族文化，《漢書·西域傳》<span class="zhuanming">渠犁</span>條：“<span class="zhuanming">宣帝</span>時（公元前73—49）……<span class="zhuanming">龜兹</span>王<span class="zhuanming">降賓</span>亦愛其夫人，上書言得尚<span class="zhuanming">漢</span>外孫昆弟，願與（<span class="zhuanming">烏孫</span>）公主女俱入朝。<span class="zhuanming">元康</span>元年（公元前65年），遂來朝<i class="pageTag" onclick="viewPic('ZSK00357-001-L00167','1191340',this);" style="cursor:pointer;"> <span class="song">P167</span></i>賀，王及夫人皆賜印綬，夫人號稱公主，賜以車騎旗鼓鼓吹數十人。綺羅雜繒琦珍凡數十萬，且留一年，厚贈送之，後數來朝，樂<span class="zhuanming">漢</span>衣服制度，歸其國治宫室，作檄道周衛，出入傳呼，如<span class="zhuanming">漢</span>家儀……<span class="zhuanming">絳賓</span>死，子<span class="zhuanming">丞德</span>自謂<span class="zhuanming">漢</span>外孫，<span class="zhuanming">成</span>﹑<span class="zhuanming">哀</span>帝時，往來尤數，<span class="zhuanming">漢</span>遇之亦甚親密。”<span class="zhuanming">龜兹</span>習染<span class="zhuanming">漢</span>族文化之深，是西域各國中少有的。根據<span class="zhuanming">新疆</span>出土文物，自<span class="zhuanming">兩漢</span>至<span class="zhuanming">南北朝</span>，<span class="zhuanming">龜兹</span>官方文書及民間契約都用<span class="zhuanming">漢</span>文，此後上述用變體婆羅米字母書寫的古<span class="zhuanming">龜兹</span>文纔逐漸推廣，官方文書及民間契約也採用了，與<span class="zhuanming">漢</span>文並行使用。大抵<span class="zhuanming">龜兹</span>以西，人們（尤其僧人）習梵文，<span class="zhuanming">龜兹</span>以東，則人習<span class="zhuanming">漢</span>文，所以<span class="zhuanming">烈維</span>稱<span class="zhuanming">龜兹</span>爲語言上的甌脱（即邊沿地帶），是有一定道理的。（參考<span class="zhuanming">周連寬</span>：《大唐西域記史地研究論叢》46—68頁）。</span> </p></div></div></div>
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四三、于闐國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152364" key="1152364"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四三、于闐國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152365" key="1152365"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00167','1191341',this);" style="cursor:pointer;"> <span class="song">P167</span></i><p class="font20" id="ZSK00357-001-BT0000045">四三﹑于闐國</p><p> <span>又<span class="zhuanming">安西</span>南去<span class="zhuanming">于闐國</span>二千里。亦足<span class="zhuanming">漢</span>軍馬領押。足寺足僧。行大乘法。不食肉也。從此以東。並是<span class="zhuanming">大唐</span>境界。諸人共知。不言可悉。</span> </p><p> <span class="font12 zhu">“亦足漢軍馬領押”句中“足”當爲是之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">于闐</span>建國相當古老，公元前138—126年間<span class="zhuanming">張騫</span>第一次奉使西域時就已知道該國。《史記·大宛傳》：“<span class="zhuanming">騫</span>身所至者<span class="zhuanming">大宛</span>﹑<span class="zhuanming">大月氏</span>﹑<span class="zhuanming">大夏</span>﹑<span class="zhuanming">康居</span>，而傳聞其旁大國五六，具爲天子言之，曰<span class="zhuanming">大宛</span>在<span class="zhuanming">匈奴</span>西南，在<span class="zhuanming">漢</span>正西……東則<span class="zhuanming">扜罙</span>﹑<span class="zhuanming">于窴</span>，<span class="zhuanming">于窴</span>之西，則<i class="pageTag" onclick="viewPic('ZSK00357-001-L00168','1191341',this);" style="cursor:pointer;"> <span class="song">P168</span></i>水皆西流，注<span class="zhuanming">西海</span>，其東水皆東流，注<span class="zhuanming">鹽澤</span>。”<span class="zhuanming">于窴</span>即<span class="zhuanming">于闐</span>。其後<span class="zhuanming">張騫</span>第二次出使西域時，“<span class="zhuanming">騫</span>因分遣副使使<span class="zhuanming">大宛</span>﹑<span class="zhuanming">康居</span>﹑<span class="zhuanming">大月氏</span>﹑<span class="zhuanming">大夏</span>﹑<span class="zhuanming">安息</span>﹑<span class="zhuanming">身毒</span>﹑<span class="zhuanming">于窴</span>﹑<span class="zhuanming">扜罙</span>及諸旁國”。可知<span class="zhuanming">于闐</span>是西域與<span class="zhuanming">漢</span>地交通最早的諸國之一。《漢書·西域傳》：“<span class="zhuanming">于闐</span>國，王治<span class="zhuanming">西城</span>，去<span class="zhuanming">長安</span>九千六百七十里，户三千三百，口萬九千三百，勝兵二千四百人，輔國侯，左右騎君，東西城長，譯長各一人，東北至都護治所三千九百四十七里，南與<span class="zhuanming">婼羌</span>接，北與<span class="zhuanming">姑墨</span>接。<span class="zhuanming">于闐</span>之西，水皆西流，注<span class="zhuanming">西海</span>。其東水皆東流，注<span class="zhuanming">鹽澤</span>，河原出焉。多玉石，西通<span class="zhuanming">皮山</span>三百八十里。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">于闐</span>一名一直沿用至<span class="zhuanming">清</span>初，因當時攷據家誤置<span class="zhuanming">于闐</span>於<span class="zhuanming">克里雅</span>，遂有<span class="zhuanming">于闐</span><span class="zhuanming">和闐</span>之分。<span class="zhuanming">乾隆</span>時改<span class="zhuanming">于闐</span>國本名，《西域記》作<span class="zhuanming">瞿薩旦那</span>，自注云：“<span class="zhuanming">唐</span>言<span class="zhuanming">地乳</span>，即其俗之雅言也。俗語謂之<span class="zhuanming">屈丹</span>，舊曰<span class="zhuanming">于闐</span>，訛也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">瞿薩旦那</span>（Kustana，Gostana）或<span class="zhuanming">地乳</span>一詞的來源，《西域記》卷一二中有記載：“（其王）齒耋云暮，未有胤嗣，恐絶宗緒，乃往<span class="zhuanming">毘沙門天</span>（Vaisravana）神所祈禱請嗣，神像額上剖出嬰孩，捧以回駕，國人稱慶。既不飲乳，恐其不壽，尋詣神祠，重請育養，神前之地忽然隆起，其狀如乳，神童吸吮，遂至成立。智勇光前，風教遐彼，遂營神祠。……<span class="zhuanming">地乳</span>所育，因爲國號。”<span class="zhuanming">敦煌</span>出土的古<span class="zhuanming">藏</span>文卷子中的《于闐教法史》（Li-yul chos-kyi-lo-rgyus）中也有類似記載，（不過“地乳”是王名而不是國名）”；當初國王名叫<span class="zhuanming">地乳</span>（Gostana—Sanu）乃<span class="zhuanming">古印度</span><span class="zhuanming">天竺國</span><span class="zhuanming">阿育王</span>之子，<span class="zhuanming">阿育王</span>爲尋地游方，率衆多<span class="zhuanming">天竺</span>軍丁及扈從前行……見有<span class="zhuanming">印度</span>軍人，婆羅門及占卜相士多人會集一起，王命他們讓相<i class="pageTag" onclick="viewPic('ZSK00357-001-L00169','1191341',this);" style="cursor:pointer;"> <span class="song">P169</span></i>士看相。相士見小王子<span class="zhuanming">地乳</span>相貌非常端好，説：‘此王子將來比大王您的權勢還要强大哩！”國王聽了産生妒嫉。由此惱恨在心，乃將其子扔在當初出生地。那國王扔兒子之處，就是現在<span class="zhuanming">于闐</span>的北門之内……國王抛棄兒子時，北方天王（<span class="zhuanming">毘沙門天</span>）和<span class="zhuanming">吉祥仙女</span>使土中流出奶汁喂養王子，纔没死掉，因而取名“<span class="zhuanming">地乳</span>”，北方天王把王子（<span class="zhuanming">地乳</span>）帶來，獻給<span class="zhuanming">漢</span>地國王作子，因爲<span class="zhuanming">漢</span>地國王一千子還缺一子。”（見<span class="zhuanming">王堯</span>譯，<span class="zhuanming">陳踐</span>注：《敦煌吐蕃文獻選》149—150頁）<span class="zhuanming">西藏</span>文獻還記載：“後來王子<span class="zhuanming">地乳</span>和<span class="zhuanming">漢</span>地國王其他王子因游戲争吵，纔明白自己非國王親生，堅决請求離王，<span class="zhuanming">漢</span>地國王雖十分寵愛此子，怎奈他不肯留下，只好派許多<span class="zhuanming">漢</span>兵護送他去<span class="zhuanming">于闐</span>。此時<span class="zhuanming">阿育王</span>大臣<span class="zhuanming">阿馬扎耶舍</span>因罪流放，率領<span class="zhuanming">印度</span>士兵前往<span class="zhuanming">于闐</span>，雙方相遇，因素不相識，幾乎開戰，<span class="zhuanming">北方天王</span>與<span class="zhuanming">吉祥天女</span>乃下凡説明真相，雙方和好，此後<span class="zhuanming">地乳</span>與<span class="zhuanming">阿馬扎</span>共同治理此地，<span class="zhuanming">地乳</span>爲王，<span class="zhuanming">耶舍</span>爲相。<span class="zhuanming">地乳</span>之<span class="zhuanming">漢</span>兵及扈從住居<span class="zhuanming">于闐</span>河之上游，<span class="zhuanming">耶舍</span>之<span class="zhuanming">印度</span>扈從居住<span class="zhuanming">于闐</span>河下游，兩者之間，則<span class="zhuanming">印度</span>人與<span class="zhuanming">中國</span>人雜居，其後乃共築一城。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">于闐</span>一字當是古名。據<span class="zhuanming">西藏</span>文獻記載，<span class="zhuanming">佛教</span>傳入<span class="zhuanming">于闐</span>却在該國建立之後一百六十五年，即公元一世紀初。上述傳説顯然是<span class="zhuanming">佛教</span>傳入<span class="zhuanming">于闐</span>之後，僧侣根據類似梵音附會<span class="zhuanming">佛教</span>神話而編造的。這種神話雖不可信，但其中所述建立<span class="zhuanming">于闐</span>之王子來自<span class="zhuanming">印度</span>，而由<span class="zhuanming">漢</span>地國王撫養成人，又<span class="zhuanming">印度</span>人與<span class="zhuanming">支那</span>人雜居<span class="zhuanming">于闐</span>並共築一城，這可能暗示古代<span class="zhuanming">于闐</span>人可能由<span class="zhuanming">中</span><span class="zhuanming">印</span>等民族混合而成。此事在<span class="zhuanming">于闐</span>人的體質和語言上均可求得證實。如《北史·于闐傳》：“自<span class="zhuanming">高昌</span>以西，諸國人等，深目高鼻，唯此一<i class="pageTag" onclick="viewPic('ZSK00357-001-L00170','1191341',this);" style="cursor:pointer;"> <span class="song">P170</span></i>國，貌不甚胡，頗類<span class="zhuanming">華夏</span>。”直到現代<span class="zhuanming">于闐</span>人的體質中仍保留有<span class="zhuanming">漢</span><span class="zhuanming">藏</span>人的特徵。“此地人聲音清脆，形貌同於内地，而有疏略之鬍鬚”（<span class="zhuanming">黄文弼</span>：《塔里木盆地考古記》四五頁）。又如<span class="zhuanming">英</span>國人種學家<span class="zhuanming">喬易士</span>（Joyce）根據<span class="zhuanming">斯坦因</span>所提供的材料進行研究，認爲<span class="zhuanming">于闐</span>人身材低矮，鼻廣而平，毛髮黑，眼瞳暗黑。這些都是<span class="zhuanming">藏</span>族與<span class="zhuanming">漢</span>族所共有的特徵。從語言方面，<span class="zhuanming">斯坦因</span>在<span class="zhuanming">尼雅</span>和<span class="zhuanming">安得悦</span>等地發現的<span class="zhuanming">佉盧</span>文書中，一部分所用的是<span class="zhuanming">印度</span>的俗語（Pra-krit），其内容多爲官方的公文契約與<span class="zhuanming">佛</span>經，如《法句經》（Dha-rmapada）。可知是官方所使用的語言。這種俗語中有雜有許多意義不明，但顯然非<span class="zhuanming">印度</span>的稱號。<span class="zhuanming">印度</span>俗語之所以在<span class="zhuanming">于闐</span>流行，除當地有<span class="zhuanming">印度</span>移民外，更重要的原因是<span class="zhuanming">貴霜</span>王朝的影響。<span class="zhuanming">迦膩色迦</span>王時代，其勢力至於<span class="zhuanming">興都庫什</span>山南北。又從<span class="zhuanming">于闐</span>附近所發現的<span class="zhuanming">佉盧</span>文書，字體與<span class="zhuanming">印度</span>西北部<span class="zhuanming">貴霜</span>領域内銘文所使用的十分近似，也可以説明這點。除上述外，又在<span class="zhuanming">敦煌</span>發現有用婆羅謎字母寫成的大量殘卷。最初認爲是一種未知語言，後經<span class="zhuanming">勞依曼</span>（Leuman）﹑<span class="zhuanming">古諾</span>（Sten Konow）等人研究，證明是古代<span class="zhuanming">于闐</span>通行語言，即中世紀的<span class="zhuanming">和闐</span><span class="zhuanming">塞</span>語，此種語言改用變體婆羅謎字母書寫，即<span class="zhuanming">玄奘</span>所謂“文字憲章聿遵<span class="zhuanming">印度</span>，微改體勢，粗有沿革”，亦即<span class="zhuanming">玄奘</span>所指出的“語異諸國”。</span> </p><p> <span class="font12 zhu">根據考古資料，<span class="zhuanming">于闐</span>國名在不同時期，不同影響下，有過一番變化。目前出土的<span class="zhuanming">和闐</span><span class="zhuanming">塞</span>語文書均屬於公元三至十一世紀。在最古的（三世紀前後）的<span class="zhuanming">佉盧</span>文書中，作Khotana，稍後的婆羅謎文書中作Hvatäna，繼後又變爲Hvamna及Hvaṃ，最晚的文獻中作Hvam Kṣira（<span class="zhuanming">于闐</span>國）。在<span class="zhuanming">佛教</span>的梵文文獻<i class="pageTag" onclick="viewPic('ZSK00357-001-L00171','1191341',this);" style="cursor:pointer;"> <span class="song">P171</span></i>中又作Gostana。在<span class="zhuanming">于闐</span>與<span class="zhuanming">沙州</span>關係密切時期又作Yūttina，在七至八世紀的古<span class="zhuanming">藏</span>文文獻中作Lī-yul，其國都作Huten，Hu-den，Hu-then，及Yvu-then，（Indo-Scgihian studies，Kho-tanese Texts Volume Ⅳ，translated and edited by H．W．Baileg。p．I．Cambridge1961）。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">于闐</span>國名的解釋還有多種説法，如<span class="zhuanming">藏</span>文中<span class="zhuanming">于闐</span>爲Li-yul。有人認爲<span class="zhuanming">唐</span>朝曾給<span class="zhuanming">于闐</span>國爲賜姓<span class="zhuanming">李</span>，因此Li-yul即<span class="zhuanming">李</span>氏領域之義。此説無旁證，不足爲信。又<span class="zhuanming">白鳥庫吉</span>認爲<span class="zhuanming">藏</span>語稱玉爲Gyu（yu），村落爲Tang，與<span class="zhuanming">漢</span>語闐字相近似，因此Gyu-tan（<span class="zhuanming">于闐</span>）爲<span class="zhuanming">玉城</span>之義。此説雖巧，但仍感文獻不足，似乎經不起推敲：一﹑<span class="zhuanming">于闐</span>建國約在<span class="zhuanming">阿育王</span>時，即公元前三世紀，現在無任何證據説明當時已有<span class="zhuanming">藏族</span>逾<span class="zhuanming">崑崙</span>而到達<span class="zhuanming">于闐</span>，而且該族人所操語言與幾百年後的<span class="zhuanming">藏</span>語相同。二﹑<span class="zhuanming">于闐</span>雖然以産玉著稱，而且玉石又是我國古人珍愛的物品，如<span class="zhuanming">于闐</span>果有“玉城”之義，何以《史記》﹑《漢書》無一語提及“玉城”一事？所以<span class="zhuanming">白鳥</span>的看法只能姑備一説。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">東漢</span>時<span class="zhuanming">于闐</span>國相當强大，《後漢書·于闐傳》稱其“領户三萬二千，口八萬三千，勝兵三萬餘人”，比<span class="zhuanming">西漢</span>時户口增加了約九倍，人口增加約三倍，兵員增加了十餘倍，其强盛的原因，《後漢書》也有記載：“<span class="zhuanming">建武</span>末年（約公元55—56），<span class="zhuanming">莎東王賢</span>强盛，攻並<span class="zhuanming">于闐</span>，徙其王<span class="zhuanming">俞林</span>爲<span class="zhuanming">驪歸</span>王。<span class="zhuanming">明帝</span><span class="zhuanming">永平</span>（公元58—75）中，<span class="zhuanming">于闐</span>將<span class="zhuanming">休莫霸</span>反<span class="zhuanming">莎車</span>，自立爲<span class="zhuanming">于闐</span>王，<span class="zhuanming">休莫霸</span>死，子<span class="zhuanming">廣德</span>立，後遂滅<span class="zhuanming">莎車</span>，其國轉盛。<span class="zhuanming">絶精</span>西北至<span class="zhuanming">疏勒</span>十三國，皆服從。而<span class="zhuanming">鄯善</span>王亦始强盛。自是南道自<span class="zhuanming">葱嶺</span>以西，唯此二國<i class="pageTag" onclick="viewPic('ZSK00357-001-L00172','1191341',this);" style="cursor:pointer;"> <span class="song">P172</span></i>爲大。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">南北朝</span>時期<span class="zhuanming">于闐</span>與内地往還相當密切，如“<span class="zhuanming">大明</span>元年（457，<span class="zhuanming">北魏</span><span class="zhuanming">大安</span>三年）正月戊辰，<span class="zhuanming">粟特</span>﹑<span class="zhuanming">于闐</span>各國遣使朝貢（於<span class="zhuanming">魏</span>）”（《魏書·高帝紀》）。“<span class="zhuanming">泰始</span>三年（467）二月……<span class="zhuanming">于闐</span>諸國各遣使朝貢”（《魏書·顯祖紀》）。“<span class="zhuanming">天監</span>七年（508），三月……<span class="zhuanming">于闐</span>諸國並遣使朝獻”（《魏書·世宗紀》）。“大同七年（541）……<span class="zhuanming">于闐</span>國獻外國刻玉佛”（《册府元龜·外臣部·朝貢一》）。不過這段時期<span class="zhuanming">于闐</span>也遇到很大災難。《北史·西域傳》：“<span class="zhuanming">真君</span>（441—451）中，<span class="zhuanming">太武</span>詔<span class="zhuanming">高涼王</span><span class="zhuanming">那</span>擊<span class="zhuanming">吐谷渾</span><span class="zhuanming">慕利延</span>，<span class="zhuanming">慕利延</span>懼，驅其部落渡流沙，<span class="zhuanming">那</span>進軍急追之，<span class="zhuanming">慕利延</span>遂西入<span class="zhuanming">于闐</span>，殺其王，死者甚衆。”又據《北史·吐谷渾傳》：“<span class="zhuanming">高涼王</span><span class="zhuanming">那</span>等討之於<span class="zhuanming">白蘭</span>，<span class="zhuanming">慕利延</span>遂入<span class="zhuanming">于闐</span>國，殺其王，死者數萬人，南征<span class="zhuanming">罽賓</span>。”<span class="zhuanming">于闐</span>這次所受損失是十分慘重的，而且一波未平，一波又起；”<span class="zhuanming">獻文</span>末，<span class="zhuanming">蠕蠕</span>寇<span class="zhuanming">于闐</span>。<span class="zhuanming">于闐</span>患之，遣使<span class="zhuanming">素目伽</span>上表曰：‘西方諸國，今昔已屬<span class="zhuanming">蠕蠕</span>，奴世奉大國，至今無異，今<span class="zhuanming">蠕蠕</span>軍馬到城下，奴聚兵自固，故遣使奉獻，遥望救援。’帝詔公卿議之。公卿奏曰：‘<span class="zhuanming">于闐</span>去京師幾萬里，<span class="zhuanming">蠕蠕</span>之性，唯習野掠，不能攻城，若爲害，當時已旋矣，雖欲遣師，勢無所及。’帝以公卿議示使者，亦以爲然。”<span class="zhuanming">于闐</span>也曾役屬<span class="zhuanming">嚈噠</span>，《北史·嚈噠傳》：“其人凶悍，能戰鬥，西域<span class="zhuanming">康居</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">沙勒</span>﹑<span class="zhuanming">安息</span>及諸小國三十許，皆役屬之。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">隋煬帝</span><span class="zhuanming">大業</span>中，<span class="zhuanming">于闐</span>曾多次遣使朝貢。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐</span>代<span class="zhuanming">于闐</span>國勢又復振興，爲<span class="zhuanming">唐</span>時<span class="zhuanming">安西</span>四鎮之一。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">于闐</span>國王<span class="zhuanming">尉遲勝</span>，《新唐書》卷一一○有傳，稱其“<span class="zhuanming">天寳</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00173','1191341',this);" style="cursor:pointer;"> <span class="song">P173</span></i>（742-755）中入朝，獻名玉良馬，<span class="zhuanming">玄宗</span>以宗室女妻之，授右威衛將軍，<span class="zhuanming">毗沙府</span>都督，歸國與<span class="zhuanming">安西</span>節度使<span class="zhuanming">高仙芝</span>擊破<span class="zhuanming">薩毗</span>﹑<span class="zhuanming">播仙</span>”。<span class="zhuanming">薩毗</span>城是一戰略要地。其地望據《沙州都督府圖經》：“西北去<span class="zhuanming">石城</span>四百八十里，<span class="zhuanming">康艶典</span>所築，其地近<span class="zhuanming">薩毗澤</span>，山險阻，恆有<span class="zhuanming">吐蕃</span>及<span class="zhuanming">吐谷渾</span>往來不絶。”<span class="zhuanming">播仙</span>也是<span class="zhuanming">于闐</span>東部一具有戰略價值的地方，見《新唐書》卷四三下《地理志》：“又一路自<span class="zhuanming">沙州</span><span class="zhuanming">壽昌</span>縣西十里至<span class="zhuanming">陽關</span>故城，又西至<span class="zhuanming">蒲昌海</span>（<span class="zhuanming">羅布淖爾</span>）南岸千里。自<span class="zhuanming">蒲昌海</span>南岸西經<span class="zhuanming">西里屯</span>，<span class="zhuanming">漢</span><span class="zhuanming">伊修</span>城也。又西八十里至<span class="zhuanming">石城鎮</span>，<span class="zhuanming">漢</span><span class="zhuanming">樓蘭</span>國也，又名<span class="zhuanming">鄯善</span>，在<span class="zhuanming">浦昌海</span>南三百里，<span class="zhuanming">康艶典</span>爲鎮守使以通西域者。又西二百里至<span class="zhuanming">新城</span>，亦謂之<span class="zhuanming">弩支城</span>，<span class="zhuanming">艶典</span>所築。又西<span class="zhuanming">特勒井</span>，<span class="zhuanming">渡且末河</span>（<span class="zhuanming">車爾城</span>河）五百里至<span class="zhuanming">播仙城</span>，故<span class="zhuanming">且末城</span>也。<span class="zhuanming">高宗</span><span class="zhuanming">上元</span>中更名。”上引中“故<span class="zhuanming">且末城</span>也”有訛誤，此城應爲<span class="zhuanming">宋雲</span>所記的<span class="zhuanming">左末</span>城，或《西域記》中之<span class="zhuanming">沮末</span>地。昔日雖爲軍事要地，後爲流沙湮没，所以<span class="zhuanming">玄奘</span>説：“城郭巋然，人煙斷絶。”</span> </p><p> <span class="font12 zhu">又<span class="zhuanming">後魏</span>時，<span class="zhuanming">于闐國</span>有部分人，由於<span class="zhuanming">蠕蠕</span>侵犯和與征服，逃亡至内地，歸依<span class="zhuanming">後魏</span>，定居於<span class="zhuanming">山西</span><span class="zhuanming">大同</span>，爲後<span class="zhuanming">魏</span>之<span class="zhuanming">尉遲部</span>，<span class="zhuanming">唐</span>初有名武將<span class="zhuanming">尉遲恭</span>（<span class="zhuanming">敬德</span>）其先也出於<span class="zhuanming">于闐</span>。</span> </p><p> <span class="font12 zhu">上述這些事件均可説明<span class="zhuanming">于闐</span>與<span class="zhuanming">唐</span>王朝關係之密切。</span> </p><p> <span class="font12 zhu">《新唐書》稱<span class="zhuanming">于闐國</span>其居曰<span class="zhuanming">西山</span>城，《西域記》未載其國都多稱，《北史》也只説“所都城方八九里”。近代首先攷證<span class="zhuanming">于闐</span>都城的人是<span class="zhuanming">格勒納</span>（Grenard）。他認爲<span class="zhuanming">于闐</span>古都在現今<span class="zhuanming">和闐</span>縣治<span class="zhuanming">額里齊</span>（Ilchi）以西七<span class="zhuanming">英</span>里的<span class="zhuanming">姚頭岡</span>（Yot-kan），位於<span class="zhuanming">玉瓏哈什</span>與<span class="zhuanming">喀喇哈什</span>兩河之間。後來<span class="zhuanming">斯坦因</span>又經實地勘察力圖證明其説。但我國<span class="zhuanming">黄文弼</span>先生認爲<span class="zhuanming">斯坦因</span>斷定<span class="zhuanming">姚頭岡</span>爲<span class="zhuanming">于闐</span>古都<i class="pageTag" onclick="viewPic('ZSK00357-001-L00174','1191341',this);" style="cursor:pointer;"> <span class="song">P174</span></i>“證據殊嫌薄弱”（《塔里木盆地攷古記》53頁）。<span class="zhuanming">斯坦因</span>雖然詳細記述了Yotkan的地理與發掘經過，出土的金葉碎片及其他古物雖多，但未發現任何古城的殘垣斷壁，甚至連任何建築物的遺跡也没有（A．Stein：Sand-Buried Ruins of Khotan pp．259tf。）<span class="zhuanming">黄</span>先生認爲<span class="zhuanming">于闐</span>古都在<span class="zhuanming">和闐</span>城東南約四十里的古城遺址，即<span class="zhuanming">小庫馬提</span>之<span class="zhuanming">下庫馬提</span>。古城所在的地名<span class="zhuanming">喀拉合常</span>，城名則爲<span class="zhuanming">什斯比爾</span>，意即“三道牆”。城依山而築，城周約五六里，古城向南約十餘里，即<span class="zhuanming">小庫馬提</span>之<span class="zhuanming">上庫馬提</span>，地名<span class="zhuanming">强司雅</span>，有石塔，周約六十米，爲不規則石塊壘城，現已圮毁，<span class="zhuanming">黄</span>氏認爲此地爲古代大寺廟，疑即<span class="zhuanming">法顯</span>所記的<span class="zhuanming">瞿摩帝大寺</span>，亦即《魏書·于闐傳》之<span class="zhuanming">贊摩</span>寺。這些情况與《西域記》頗爲吻合，因此我們贊同<span class="zhuanming">黄</span>先生的攷證。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">于闐</span>自古<span class="zhuanming">佛教</span>興盛，據<span class="zhuanming">法顯</span>記載：“……<span class="zhuanming">于闐</span>，其國豐樂，人民殷盛，盡皆奉法，以法樂相娱，衆僧乃數萬人，多大乘學。”<span class="zhuanming">宋雲</span>《行紀》中記有<span class="zhuanming">于闐</span>王由不信<span class="zhuanming">佛</span>法，變爲虔信<span class="zhuanming">佛教</span>的經過。《北史·于闐傳》中稱其“俗重<span class="zhuanming">佛</span>法，寺塔僧尼甚衆，王尤信向，每設齋日，每親自灑掃饋食焉”。後來役屬<span class="zhuanming">突厥</span>似乎對於<span class="zhuanming">于闐</span>的<span class="zhuanming">佛教</span>産生相當影響，《新唐書》稱<span class="zhuanming">于闐</span>“喜事<span class="zhuanming">祆</span>神，<span class="zhuanming">浮屠</span>法”。<span class="zhuanming">火祆教</span>顯然是由<span class="zhuanming">突厥</span>傳入的。不過《西域記》仍稱該國，“崇尚<span class="zhuanming">佛</span>法，伽藍百有餘所。僧徒五千餘人。並多習大乘法教，”故<span class="zhuanming">慧超</span>仍用“足寺足僧”來形容。</span> </p></div></div></div>
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六、中天竺國葛那及
<div class="wlghyzd_wzb_18"><div id="FCdiv1152368" key="1152368"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 六、中天竺國葛那及 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152369" key="1152369"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00022','1191304',this);" style="cursor:pointer;"> <span class="song">P22</span></i><p class="font20" id="ZSK00357-001-BT0000008">六﹑中天竺國葛那及</p><p> <span>又即從此<span class="zhuanming">彼</span><span class="zhuanming">羅痆斯國</span>西行󲳴月至<span class="zhuanming">中天竺國</span>王住城。名<span class="zhuanming">葛郍及</span>。</span> </p><p> <span class="font12 zhu">“彼”，爲“波”之訛。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00023','1191304',this);" style="cursor:pointer;"> <span class="song">P23</span></i><p> <span class="font12 zhu"><span class="zhuanming">葛那及</span>（Kanauj），<span class="zhuanming">法顯</span>作<span class="zhuanming">罽饒夷</span>。<span class="zhuanming">玄奘</span>作<span class="zhuanming">羯若鞠闍國</span>（Ka-<span class="song">nyakubja</span><span class="zhuanming">曲女城</span>），《續高僧傳·<span class="zhuanming">達摩籍多</span>傳》作<span class="zhuanming">韃拏究拔闍</span>，又名<span class="zhuanming">高歌城</span>（Godhipura）﹑<span class="zhuanming">香茅原</span>（Kuśasthala），<span class="zhuanming">大慈城</span>（Mahādaya），又名<span class="zhuanming">花城</span>（Kusumapura）。</span> </p><p> <span class="font12 zhu">此城建立甚早，《羅摩衍那·童年篇》（Rāmāyaṇa，Bāla-kaṇḍa）中稱它是<span class="zhuanming">衆友仙人</span>（Uisvamitra）的誕生之地。《<span class="zhuanming">摩訶婆</span>羅多》和南傳佛典的《律藏》（Vinayapitaka．Vol．Ⅱ，p．299）也提到此地。此城原在<span class="zhuanming">般遮羅</span>（Pañcala）國境内。地處<span class="zhuanming">恒河</span>上流<span class="zhuanming">閻牟那</span>（Jumna）河之間地區。自七世紀上葉<span class="zhuanming">戒日王</span>遷都到此地後，<span class="zhuanming">葛那及</span>遂代替<span class="zhuanming">恒河</span>下游的<span class="zhuanming">華氏城</span>而爲<span class="zhuanming">北印度</span>的政治中心。據<span class="zhuanming">玄奘</span>記載此城“西臨<span class="zhuanming">殑伽河</span>（恒河）”，<span class="zhuanming">康寧漢</span>改爲<span class="zhuanming">恒河</span>之東，<span class="zhuanming">華德氏</span>（T．Watters：On Yuan Chwang’s Travel in In-dia，vol，I，p．342）已指出其非，<span class="zhuanming">比爾</span><span class="zhuanming">英</span>譯本《西域記》解釋作濱臨<span class="zhuanming">恒河</span>西岸，也是曲解原義。<span class="zhuanming">法顯</span>《佛國記》雖然只説“此城接恒水”未説明其在東岸或西岸，但在此句話後却記載城西六七里處，<span class="zhuanming">恒河</span>北岸有<span class="zhuanming">佛陀</span>説法處，也表明當時<span class="zhuanming">恒河</span>在此城之西。現在<span class="zhuanming">恒河</span>的確在城東，可能是由於河流改道的緣故。因爲<span class="zhuanming">北宋</span>高僧<span class="zhuanming">繼業</span>到此巡禮時，已記載：“<span class="zhuanming">大曲女城</span>，南臨<span class="zhuanming">陷牟那河</span>，北背<span class="zhuanming">洹河</span>。”足以説明此點。<span class="zhuanming">玄奘</span>在此城與<span class="zhuanming">戒日王</span>盛會的情况，詳見《大唐西域記》卷五，兹不贅述。<span class="zhuanming">葛那及</span>今名<span class="zhuanming">卡瑙吉</span>（Ka-nauj），在北方邦<span class="zhuanming">恒河</span>與<span class="zhuanming">卡里河</span>滙合處。</span> </p><p> <span>自此<span class="zhuanming">中天王</span>境。界極寬。百姓繁閙。王有九百頭象。餘大首領各有三二百頭。其王每自領兵馬鬥戰。常與餘<i class="pageTag" onclick="viewPic('ZSK00357-001-L00024','1191304',this);" style="cursor:pointer;"> <span class="song">P24</span></i>四天戰也。天中王常勝。彼國法。自知象少兵少。即請和。每年輸税。不交陣相煞也。</span> </p><p> <span class="font12 zhu">“百姓繁閙”原卷作“百姓繁閑”，“閑”恐係訛誤。<span class="zhuanming">羽田亨</span>：《慧超往五天竺國傳迻録》改作閙，似較可取。“餘四天”指其餘四<span class="zhuanming">天竺</span>。</span> </p><p> <span class="font12 zhu">“天中”二字是“中天”倒文，即<span class="zhuanming">中天竺</span>省稱。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">如前所述，<span class="zhuanming">戒日王</span>在位時東征西討，統一<span class="zhuanming">印度</span>北部廣大地區。<span class="zhuanming">葛那及</span>（<span class="zhuanming">曲女城</span>）也取代<span class="zhuanming">華氏城</span>而爲政治中心。八世紀時佔有全<span class="zhuanming">印度</span>矚目的<span class="zhuanming">葛那及</span>就是意欲稱帝的表示，因之，對此城的控制遂成爲各個封建君王的争奪中心。<span class="zhuanming">戒日</span>王死後，帝國瓦解，<span class="zhuanming">北印度</span>呈現一片羣雄割據的混亂局面。自他死後到八世紀上葉，約七十年之間，由於史料的缺乏，無法確知當時的詳細的政治情况。直至公元725—750年間，也即<span class="zhuanming">慧超</span>到達此地時，纔有某些史料可考。這時統治<span class="zhuanming">葛那及</span>的是<span class="zhuanming">耶輸伐摩</span>（Ya-sovarman）即《册府元龜》中的<span class="zhuanming">伊沙伏磨</span>。他曾遣使來<span class="zhuanming">中國</span>：“開元十九年（731年）十月，<span class="zhuanming">中天竺</span>國王<span class="zhuanming">伊沙伏磨</span>遣其臣，大德僧<span class="zhuanming">勃達信</span>（Buddhasena）——<span class="zhuanming">師覺月</span>還原爲Samghabhadra）來朝，且獻方物。”（《册府元龜》卷971）。</span> </p><p> <span class="font12 zhu">詩人<span class="zhuanming">辭主</span>（Vakpati）在其俗語長詩《征伐憍達記》（Gauḍa-vaho）中，歌頌過<span class="zhuanming">耶輸伐摩</span>的武功。稱其兵威遠達<span class="zhuanming">摩揭陀</span>﹑<span class="zhuanming">孟加拉</span>和<span class="zhuanming">南印度</span>，但史家認爲這只是御用詩人歌功頌德的作品，溢美之辭多，而確鑿的史實少，不可徵信。據<span class="zhuanming">慧超</span>此處所記也説明這點：“王有九百頭象大首領各有二三百頭”，與<span class="zhuanming">戒日王</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00025','1191304',this);" style="cursor:pointer;"> <span class="song">P25</span></i>出征時的“象軍五千，馬軍二萬，步兵二萬”。已不可同日而語，更不能比擬<span class="zhuanming">戒日王</span>征服<span class="zhuanming">五印度</span>之後的“象軍六萬，馬軍十萬”的盛况，但<span class="zhuanming">慧超</span>所記也並非如舊註中<span class="zhuanming">羅氏</span>札記所説的“誇張之辭。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">耶輸伐摩</span>與他早年的盟友，日後的死敵，<span class="zhuanming">克什米爾</span>的<span class="zhuanming">麗日王</span>（Lalitāditya）連年戰争，終於兵敗而死。詩人<span class="zhuanming">迦爾訶那</span>的長詩《王河》（Kalhana：Rājatarangini）第四章144—46頌，對此有所記載。<span class="zhuanming">麗日王</span>即《新唐書》中的<span class="zhuanming">木多筆</span>。他曾於<span class="zhuanming">開元</span>廿一年（733年）遣使來<span class="zhuanming">華</span>，並受<span class="zhuanming">唐朝</span>册封爲<span class="zhuanming">箇失密國</span>王。事見《册府元龜》卷964。</span> </p></div></div></div>
</>
七、五天竺風俗
<div class="wlghyzd_wzb_18"><div id="FCdiv1152372" key="1152372"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 七、五天竺風俗 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152373" key="1152373"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00025','1191305',this);" style="cursor:pointer;"> <span class="song">P25</span></i><p class="font20" id="ZSK00357-001-BT0000009">七﹑五天竺風俗</p><p> <span>衣著言音。人風法用。<span class="zhuanming">五天</span>相似。唯<span class="zhuanming">南天</span>村草百姓。語有差别。仕󲳴之類。<span class="zhuanming">中</span><span class="zhuanming">天</span>不殊。</span> </p><p> <span class="font12 zhu">“語”下疑爲“有”字，“仕”下疑缺“宦”字，末句之“中天”乃“五天（竺）”之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>北部﹑西部﹑中部﹑東部語言均屬亞利安語系，方言間雖有不同程度差别，但基本詞滙及語法規律大同小異，能彼此通曉。唯<span class="zhuanming">南印度</span>語言屬於達羅維荼（Dravidan）語系，無論語法﹑詞滙都和亞利安語系完全不同。<span class="zhuanming">南天竺</span>上層社會，如王公﹑貴族及僧侣等大都通曉梵雅語（Sanskrit）及俗語（Prakri-<i class="pageTag" onclick="viewPic('ZSK00357-001-L00026','1191305',this);" style="cursor:pointer;"> <span class="song">P26</span></i>ti—如巴利文），還可用來與<span class="zhuanming">印度</span>其它地區交談。一般羣衆，即<span class="zhuanming">慧超</span>此處所謂“村草百姓”所操各種達羅維荼語，如泰米爾語﹑特魯古語﹑馬來亞拉姆語，與<span class="zhuanming">印度</span>其餘部分的語言差别甚大，彼此均無法通曉。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>次大陸儘管語言千差萬别，但文化基本相同，政治﹑法律制度﹑宗教及社會結構（如種姓制）等，<span class="zhuanming">五印度</span>彼此相同。</span> </p><p> <span><span class="zhuanming">五天</span>國法。無有枷棒牢獄。有罪之者。據輕重罰錢。亦無形戮。上至國王。下及黎庶。不見遊獵放鷹走犬等事。道路雖有足賊。取物即放。亦不殤煞。如若恡物。即有損也。</span> </p><p> <span class="font12 zhu">末句原件作“怰”，不清，從<span class="zhuanming">潘重規</span>先生説作“恡”，即“吝”的俗字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>，以及其他虔誠的<span class="zhuanming">佛教</span>徒，如<span class="zhuanming">法顯</span>在《佛國記》中説：“王治不用刑罔，有罪者，但罰其錢，隨事輕重，雖復爲惡逆，不過截右手而已。”但<span class="zhuanming">印度</span>現實並非如此。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>古代，尤其是<span class="zhuanming">孔雀王</span>朝初期，是執行嚴刑峻法的。<span class="zhuanming">阿育王</span>之後，刑罰雖有所減輕，對高級種姓或一般自由民較爲寬大，但對低級種姓和奴隸仍然十分嚴厲。《摩奴法論》就是一明證。該《法論》第八卷，刑罰部分，第337條規定，首陀羅不論偷竊何物，其罰金應比尋常處分重八倍（338條）。該《法論》上也規定有死刑；如323條規定：“搶劫名門世家，尤其是搶竊婦女，和價值高昂的珠寶，如鑽石等，盗匪要判處死刑。”<span class="song">372</span><i class="pageTag" onclick="viewPic('ZSK00357-001-L00027','1191305',this);" style="cursor:pointer;"> <span class="song">P27</span></i>條甚至規定：“把男犯置於燒紅的鐵床上燒，再把木柴放在他身上，以致那罪人被燒盡。”又359條，“首陀羅侵犯婆羅門婦女應處死刑。”379條，其他種姓通奸應處死刑，而對婆羅門奸夫則僅處以侮辱性的剃髮來代替死刑。至於首陀羅冒犯高級種姓，那處罰就更爲嚴酷了。如該《法論》同卷270﹑271﹑272條規定，首陀羅誹謗高級種姓時，要割他的舌或用十指長的鐵條燒紅，刺進他的口内，誹謗婆羅門時，要把煮沸的油灌進他的口内和耳内。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>或許由於對<span class="zhuanming">印度</span>民間情况瞭解不深，所以他的溢美之辭更多。深入暸解<span class="zhuanming">印度</span>的人，如<span class="zhuanming">玄奘</span>，在其《大唐西域記》卷二，刑法一條中就曾列舉了<span class="zhuanming">印度</span>有劓鼻﹑截耳﹑斷手﹑刖足等肉刑。還列舉了種種殘酷的神判方法，即所謂水﹑火﹑稱﹑毒等駭人聽聞的審判方法。</span> </p><p> <span class="font12 zhu">當然，<span class="zhuanming">佛教</span>徒是戒殺生的，不過<span class="zhuanming">慧超</span>所説的“……不見有遊獵﹑放鷹﹑走犬等事”也非事實，因爲《摩奴法論》卷八﹑260條就提到<span class="zhuanming">印度</span>有獵人﹑捕鳥人﹑捕蛇人等。</span> </p><p> <span class="font12 zhu">上文中“道路中雖有足賊，“足”疑爲盗之訛，殤乃傷字之訛。但<span class="zhuanming">印度</span>盗賊也並非不傷害人，<span class="zhuanming">玄奘</span>和<span class="zhuanming">義净</span>都差點遇賊喪命。</span> </p><p> <span>土地甚暖。百卉恆青。無有霜雪。食唯粳粮餅麨蘇乳酪等。無醬有鹽。惣用土鍋𤆯飰而食。無鐵釜等也。</span> </p><p> <span class="font12 zhu">“蘇”即酥。“𤆯”即煮。飰即飯。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00028','1191305',this);" style="cursor:pointer;"> <span class="song">P28</span></i><p> <span class="font12 zhu">整個<span class="zhuanming">南亞</span>次大陸在北緯八度至三十七度之間，即大部分處於熱帶，是世界上最熱的地區之一。除極北部的<span class="zhuanming">喜馬拉雅山</span>麓與西北邊境的山岳地帶以外，都無霜雪。即使在最冷的元月份，<span class="zhuanming">南亞</span>許多地方也比我國同一緯度的地方温度爲高，如<span class="zhuanming">白沙瓦</span>（<span class="zhuanming">巴基斯坦</span>）元月平均温度爲華氏49度，比同緯度的<span class="zhuanming">西安</span>高華氏18度。<span class="zhuanming">瓦臘納西</span>元月平均温度爲華氏60度，比同緯度的<span class="zhuanming">桂林</span>高15度，<span class="zhuanming">加爾各答</span>元月平均温度爲華氏65度，也比同緯度的<span class="zhuanming">香港</span>高6度，所以<span class="zhuanming">慧超</span>所説“土地甚暖”一語是確切的。每年依<span class="zhuanming">印度</span>傳統分法有六季：即夏季（griśma），雨季（prāvṛtkāla），秋季（śaratkāla），初冬（hemauta）冬季（śiśira），春季（vasanta）。按<span class="zhuanming">玄奘</span>記載則爲：“正月十六日至三月十五日，漸熱也；三月十六日至五月十五日，盛熱也；五月十六日至七月十五日，雨時也；七月十六日至九月十五日，茂時也；九月十六日至十一月十五日，漸寒也；十一月十六日至正月十五日，盛寒也”（詳見《大唐西域記》卷二歲時條。兩者僅順序不同，<span class="zhuanming">玄奘</span>所記盛熱，即前者之夏，漸熱，即前者之春季）。</span> </p><p> <span>百姓無别庸税。但抽田子一石與王。王自遣人運將。田主󲳴不爲送也。</span> </p><p> <span class="font12 zhu">末句“田主”之下脱文，<span class="zhuanming">羽田亨</span>作“勞”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>古代賦税較輕，田賦一般爲收成的六分之一，即<span class="zhuanming">玄奘</span>所謂“假種王田，六税其一”。有時甚至低到八分之一或十二分之一。（《摩奴法論》卷七·131條及卷十·120條）。在有困<i class="pageTag" onclick="viewPic('ZSK00357-001-L00029','1191305',this);" style="cursor:pointer;"> <span class="song">P29</span></i>難時也僅僅徵收四分之一（同書卷十·118條），手工業品也只徵其收益的六分之一（同書卷七·131﹑132條）。“但抽田子一石與王”一句頗費解，含義似爲抽税五分之一，原文似爲“五一石”。</span> </p><p> <span>彼土百姓。貧多富少。王官屋裏。及富有者。著㲲一雙。自󲳴一隻。貧者半片。女人亦然。</span> </p><p> <span class="font12 zhu">“自”字下的缺文疑是“外”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">印度</span>氣候炎熱，衣服一般比較簡單，僅是一片布。<span class="zhuanming">義净</span>所謂：“西方煖地，單布自可終年。”通常人是用一幅丈多長的闊布，繞過腰部，一端向下抹過胯間，然後向上經過右腋，覆蓋左肩，右肩袒露或纏繞頭上。腰間也可以繫帶。<span class="zhuanming">玄奘</span>對此有所記載：“男則繞腰，絡腋，横布右袒，女則襜衣下垂，通肩總覆。”（《大唐西域記》卷二·衣飾）。<span class="zhuanming">義净</span>也記載説：“西方俗侣，官人貴勝，所著衣服，唯有白㲲一雙，貧賤之流，只有一布。”（《南海寄歸内法傳》卷二·十·衣食所須）。僧侣的衣服較複雜，<span class="zhuanming">佛教</span>徒有三衣，即一﹑僧伽胝（Samghati）是一種大衣，又譯腹衣，是<span class="zhuanming">佛教</span>徒入王宫或説法時必須穿著的衣服。二﹑鬱多羅僧（Uttarasanga），又譯嗢呾羅僧伽，即上衣，是一種常服。三﹑安呾婆娑（antaravāsaka），即内衣。此外還有僧却崎（梵Sam-kaksita巴利Samkaccika），又譯僧祇支，即掩腋衣，呢縛些那（nivāsana）即裙。三衣的裁製方法，<span class="zhuanming">佛教</span>各派有所不同。“外道”的衣服更複雜，《西域記》卷二所謂：“外道服飾，紛染異製，或衣孔雀尾，或飾髑髏瓔珞，或無服露形，或草板掩體。”其中<i class="pageTag" onclick="viewPic('ZSK00357-001-L00030','1191305',this);" style="cursor:pointer;"> <span class="song">P30</span></i>“飾孔雀尾”即<span class="zhuanming">印度</span>教徒中的偏入天派，又稱“孔雀行者”（mau-yuravratin），“飾髑髏瓔珞者”（Kapālamalin），即<span class="zhuanming">大自在天（濕婆）</span>的名號。露形外道即<span class="zhuanming">耆那教</span>徒中的“天衣派”（cligam-bara），已見前述。</span> </p><p> <span>其王每坐衙處。首領百姓。惣來遶王四面而坐。各諍道理。訴訟紛紜。非常亂閙。王聽不嗔。緩緩報云。汝是汝不是。彼百姓等。取王一口語爲定。更不再言。其王首領等。甚敬信三寶。若對師僧前。王及首領等。在地而坐。不肯坐床。王及首領。行坐來去處。自將床子隨身。到處即坐。他床不坐。寺及王宅。並皆三重作樓。從下第一重作庫。上二重人住。諸大首領等亦然。屋皆平頭。塼木所造。自外󲳴並皆草屋。似於漠屋兩下作也。又是一重。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">冉榮華</span>等<span class="zhuanming">英</span>譯本《慧超往五天竺國傳》88頁5行將首句中“坐衙”二字，誤作爲一字，“王每衛處”，不妥。</span> </p><p> <span class="font12 zhu">末句原稿“似於漠屋雨下作也”，“漠”當作“漢”，“雨”當作“兩”。</span> </p><p> <span class="font12 zhu">“自外”二字下的缺文，疑是“人”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">古代<span class="zhuanming">印度</span>坐具，一般用繩床。床高約七寸，方一尺，内織藤繩。王公貴族與一般平民的座床，各有不同的裝飾。《西域記》所謂“莊飾有殊，規矩無異”，國王所坐的床較爲高大，裝飾尤爲華麗，滿佈珠璣並鋪上細㲲，稱爲獅子床（simhāsana）。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00031','1191305',this);" style="cursor:pointer;"> <span class="song">P31</span></i>在種姓制度的支配下，低級種姓的人不許坐高級種姓的座席，首陀羅如果敢於坐了婆羅門的席位，甚至要他在臀部打了烙印，然後驅逐走，或者由國王令人割傷其臀部（《摩奴法論》卷八·281條）。</span> </p><p> <span>土地所出。唯有㲲布象馬萬物。當土不出金銀。並從外國來也。亦不養駞騾驢猪等畜。其牛惣白。萬頭之内。希有一頭赤黑之者。羊馬全少。唯王有三二百口六七十疋。自外首領百姓。惣不養畜。唯愛養牛。取乳酪蘇也。土地人善。不多愛煞。󲳴市店間。不見有屠行賣肉之處。</span> </p><p> <span class="font12 zhu">“萬物”之“萬”，乃“等”字之訛。</span> </p><p> <span class="font12 zhu">“󲳴市店間”中所缺之字，應是“城”或“於”字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">這段説<span class="zhuanming">印度</span>不出金銀却非事實。金是<span class="zhuanming">印度</span>比較重要的礦産，但多爲沙金。很古<span class="zhuanming">印度</span>人就知利用水淘沙金。在<span class="zhuanming">印度</span>古代金被列爲“七寳”（Saptaratna）之一。《佛説阿彌陀經》所謂“七寳即金﹑銀﹑吠瑠璃﹑玻璃﹑赤珠﹑瑪瑙及珊瑚”。又《大唐西域記》卷二物産，也説“若其金﹑銀﹑瑜石﹑白玉﹑火珠﹑風土所産，彌復盈積”。</span> </p></div></div></div>
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四、摩揭陁國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152376" key="1152376"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四、摩揭陁國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152377" key="1152377"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00014','1191302',this);" style="cursor:pointer;"> <span class="song">P14</span></i><p class="font20" id="ZSK00357-001-BT0000006">四﹑摩揭陁國</p><p> <span>此寺中有一金銅像。五百󲳴󲳴󲳴。是<span class="zhuanming">摩揭陁國</span>。舊有一王名<span class="zhuanming">尸羅</span><span class="zhuanming">粟</span><span class="zhuanming">底</span>。造此像也。兼造一金銅󲳴󲳴輻團圓正等卅餘步。此城俯臨<span class="zhuanming">恒河</span>北岸置也。</span> </p><p> <span class="font12 zhu">粟，<span class="zhuanming">羽田亨</span>：《慧超往五天竺國傳迻録》作票，不妥。等卅餘，原件“等”作“寸”，爲“等”的俗字。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">摩揭陁</span>（Magadha，Māgadha）又譯<span class="zhuanming">摩揭它</span>﹑<span class="zhuanming">摩揭陀</span>﹑<span class="zhuanming">摩伽陀</span>﹑<span class="zhuanming">摩訶佗</span>﹑<span class="zhuanming">摩伽陁</span>﹑<span class="zhuanming">摩竭</span>﹑<span class="zhuanming">摩竭提</span>﹑<span class="zhuanming">墨竭提</span>，或義譯爲<span class="zhuanming">無害</span>﹑<span class="zhuanming">無惱害</span>﹑<span class="zhuanming">善勝</span>﹑<span class="zhuanming">聰惠</span>等。爲<span class="zhuanming">印度</span>古代的十六大國之一。其領域在今<span class="zhuanming">北方邦</span>的<span class="zhuanming">巴特那</span>（Patna）和<span class="zhuanming">比哈爾邦</span>的<span class="zhuanming">伽耶</span>（Gaya）一帶。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">摩揭陁</span>的種族相當複雜。該國民族成份中非<span class="zhuanming">亞利安</span>血統佔有相當大的比重。如有名的<span class="zhuanming">阿闍世王</span>（Ajataśatra，<span class="zhuanming">未生怨王</span>）的母親就是出於黄種的<span class="zhuanming">梨車毘</span>（Licchavi）族的公主。<span class="zhuanming">喜馬拉雅</span>山南麓各部落以及外地逃亡的奴隸，亡命之徒移植此地的甚多，更增加其種族及種姓的複雜，所以古代<span class="zhuanming">婆羅門</span>作家蔑視<span class="zhuanming">摩揭陁</span>人爲半<span class="zhuanming">亞利安</span>半野蠻的劣等種族，但<span class="zhuanming">摩揭陁</span>國却是<span class="zhuanming">佛教</span>聖地。<span class="zhuanming">摩揭陁</span>人也是優秀的人民。<span class="zhuanming">印度</span>古代史上幾位雄才大略的統治者都産生於該國，國祚也特别長久。</span> </p><p> <span class="font12 zhu">公元前七世紀<span class="zhuanming">摩揭陁</span>國已經相當強大。六世紀時開始稱雄於<span class="zhuanming">印度</span>各邦。<span class="zhuanming">婆羅門教</span>﹑<span class="zhuanming">佛教</span>和<span class="zhuanming">耆那教</span>典籍對此有一致的<i class="pageTag" onclick="viewPic('ZSK00357-001-L00015','1191302',this);" style="cursor:pointer;"> <span class="song">P15</span></i>記載。該國先後經歷了八代君王。首代國君是<span class="zhuanming">頻毘娑羅</span>（Bi-nbisara544—493B．C．）稱爲“王中獅子”。他征服<span class="zhuanming">鴦伽</span>，合併<span class="zhuanming">伽尸</span>，擴張領土。境内管轄村莊八萬餘個，國都<span class="zhuanming">王舍城</span>（Rayā-griha），又稱<span class="zhuanming">上茅宫</span>城（Kuśāgarapura），舊城被毁於大火後，又另建新<span class="zhuanming">王舍城</span>。城址雄偉，共有十四個（一説三十二個）城門，六十四個望樓。當初修建該城時意在防御<span class="zhuanming">吠舍釐</span>人進攻，所以結構堅固宏大。其子<span class="zhuanming">阿闍世</span>弑父而登王位，此後他出兵東征西討，成爲<span class="zhuanming">東印度</span>三十六小邦盟主，使<span class="zhuanming">摩揭陁</span>國領土更爲擴張，廣達五百里格（league）。成爲與<span class="zhuanming">憍薩羅</span>對峙的<span class="zhuanming">北印度</span>大國。公元前四世紀上葉<span class="zhuanming">頻毘娑羅</span>所建立的這一王朝爲<span class="zhuanming">難陀王朝</span>（Nauda）推翻。</span> </p><p> <span class="font12 zhu">公元前四世紀末葉<span class="zhuanming">亞歴山大大帝</span>侵入<span class="zhuanming">印度</span>。當時<span class="zhuanming">摩揭陁國</span>有<span class="zhuanming">月護</span>（Candragupta—<span class="zhuanming">旃陀羅笈多</span>）崛起。在婆羅門<span class="zhuanming">憍底利耶</span>（Kauṇḍinya）—亦名<span class="zhuanming">闍那伽</span>（Chanaka）輔佐之下，捭闔縱横。始而借<span class="zhuanming">希臘</span>兵力以擴充自己力量。<span class="zhuanming">亞歴山大</span>一死，立即驅逐<span class="zhuanming">希臘</span>人於<span class="zhuanming">五河</span>地區之外，回師<span class="zhuanming">摩揭陁</span>，廢黜<span class="zhuanming">難陀王</span>，定都於<span class="zhuanming">華氏城</span>（Pataliputra，<span class="zhuanming">婆吒釐子城</span>），並迅速盪平各邦，統一<span class="zhuanming">北印度</span>，建立<span class="zhuanming">印度</span>史上空前强大的<span class="zhuanming">孔雀王朝</span>（Maurya）。有名的梵劇《指環印》（Mudrarakṣaṣa），即爲其宰相<span class="zhuanming">憍底利耶</span>的政治手腕的寫照。<span class="zhuanming">月護</span>死後其子<span class="zhuanming">頻堵娑羅</span>（約300—273B．C．）繼位。其後繼位的即有名的<span class="zhuanming">阿育王</span>。他登位不久就開始南征北伐，征服<span class="zhuanming">羯陵伽</span>之役戰鬥尤爲激烈。據他的十三號摩崖敕銘記載：“俘虜十五萬人，殺戮十萬人，死亡者數倍於此。”目睹戰争慘狀，激起<span class="zhuanming">阿育王</span>惻隱之心，於是皈依<span class="zhuanming">佛教</span>，成爲<span class="zhuanming">佛教</span>的<i class="pageTag" onclick="viewPic('ZSK00357-001-L00016','1191302',this);" style="cursor:pointer;"> <span class="song">P16</span></i>强大保護者。他不僅在國内大力弘揚佛法，而且派出高僧多人，遠到四鄰各國傳教，使<span class="zhuanming">佛教</span>得到進一步的廣泛傳播。<span class="zhuanming">阿育王</span>時版圖西起<span class="zhuanming">喀布爾河</span>谷的<span class="zhuanming">犍陀羅</span>，東至<span class="zhuanming">阿薩姆</span>，北抵<span class="zhuanming">喜馬拉雅山</span>麓，南至<span class="zhuanming">哥達瓦里</span>——<span class="zhuanming">克里昔納河</span>平原。首都<span class="zhuanming">華氏城</span>是當時<span class="zhuanming">印度</span>的政治﹑經濟﹑文化中心。有名的佛典的第三次結集就是在這裏舉行的。</span> </p><p> <span class="font12 zhu">公元前二世紀末葉，<span class="zhuanming">孔雀王朝</span>爲<span class="zhuanming">華友</span>（Pusyamitra，約187—151B．C．）所建立的<span class="zhuanming">巽伽</span>（Sunga）<span class="zhuanming">王朝</span>所推翻。該朝統治<span class="zhuanming">摩揭陁</span>國約一百二十年。以後出現過一個短暫的<span class="zhuanming">甘婆</span>（Kāṇ-va）<span class="zhuanming">王朝</span>，僅統治了四十五年（73—28B．C．）。在這期間，原先爲<span class="zhuanming">阿育王</span>所征服的<span class="zhuanming">南印度</span>各邦相繼獨立，其中<span class="zhuanming">案達羅</span>（Andhr-a）國日趨强盛。公元前一世紀末幾乎統治了整個<span class="zhuanming">北印度</span>。<span class="zhuanming">等乘</span>（Satavahana）<span class="zhuanming">王朝</span>結束了<span class="zhuanming">甘婆王朝</span>的統治，使<span class="zhuanming">摩揭陁</span>國淪爲<span class="zhuanming">安達羅</span>國的藩屬，<span class="zhuanming">等乘</span>諸王統治了約三百餘年之久。公元後三世紀中葉纔開始衰微。大約與此同時，<span class="zhuanming">塞種</span>人所建立的<span class="zhuanming">貴霜</span>（Kushana）<span class="zhuanming">帝國</span>崛起於<span class="zhuanming">印度</span>西北，其强大的統治者<span class="zhuanming">迦膩色迦</span>（Kaniṣka）在向<span class="zhuanming">中亞</span>擴張時曾與我國<span class="zhuanming">漢</span>朝的西域都護<span class="zhuanming">班超</span>父子兵戎相見。他極盛時的領域兼有<span class="zhuanming">印度</span>北方邦東至<span class="zhuanming">瓦臘納斯</span>（<span class="zhuanming">波羅奈斯</span>）一帶地方。公元後三世紀時，强大的<span class="zhuanming">迦膩色迦</span>帝國在分崩離析中衰亡。公元320年<span class="zhuanming">旃陀羅笈多</span>（與<span class="zhuanming">孔雀王朝</span>的創始者同名）興起於<span class="zhuanming">華氏城</span>。原先他可能是<span class="zhuanming">貴霜</span>帝國駐<span class="zhuanming">華氏城</span>的諸侯。通過與<span class="zhuanming">梨車毘</span>族聯姻等等方式加强其實力後，即獨立自主，並取得”摩訶羅闍迪羅闍”（Mahārājādhi-rāja——至上大王，萬王之王）的尊號而建立<span class="zhuanming">笈多王朝</span>。四世<i class="pageTag" onclick="viewPic('ZSK00357-001-L00017','1191302',this);" style="cursor:pointer;"> <span class="song">P17</span></i>紀中葉他死後由其子<span class="zhuanming">沙摩陀羅笈多</span>（Samudragupta），即《法苑珠林》中的<span class="zhuanming">三謨陁羅崛多</span>，繼承王位。這也是一位雄才大略的君王。他舉行過馬祭以顯示其威力，不僅臣服了<span class="zhuanming">恒河</span>流域各邦，兵力遠達<span class="zhuanming">西印度</span><span class="zhuanming">旁遮普</span>中部地區以及<span class="zhuanming">廓寥爾</span>半島上的<span class="zhuanming">摩臘婆</span>國，<span class="zhuanming">東印度</span>的<span class="zhuanming">三摩呾吒</span>﹑<span class="zhuanming">迦摩縷波</span>也稱臣納貢。他還擊敗過<span class="zhuanming">中印度</span>的<span class="zhuanming">南憍薩羅</span>國，並遠征<span class="zhuanming">文地耶</span>山區，直達<span class="zhuanming">南印度</span>的<span class="zhuanming">建志補羅</span>城。這時<span class="zhuanming">摩揭陁</span>國之强盛可與<span class="zhuanming">孔雀王朝</span>先後比美。<span class="zhuanming">沙摩陀羅笈多</span>的文治也值得稱道，他保護學者與詩人，本人也多才多藝，長於詩歌和音樂。獲得“詩王”（Kavirāja）的稱號。雖然他自己信奉<span class="zhuanming">婆羅門教</span>，但對其他宗教也很寬容。<span class="zhuanming">佛教</span>大師<span class="zhuanming">世親</span>曾任他的大臣，據<span class="zhuanming">唐</span>朝使者<span class="zhuanming">王玄策</span>記載，<span class="zhuanming">獅子</span>國（<span class="zhuanming">斯里蘭卡</span>）王<span class="zhuanming">功德云</span>（śrimeghavarma）也曾派遣僧人到<span class="zhuanming">摩揭陁</span>國<span class="zhuanming">菩提伽耶</span>金剛座禮佛造寺。</span> </p><p> <span class="font12 zhu">此後繼承王位的<span class="zhuanming">旃陀羅二世</span>，即<span class="zhuanming">印度</span>傳説中有名的<span class="zhuanming">超日王</span>（Vikramāditya）。武功方面，他戰勝了多次入侵<span class="zhuanming">西印度</span>的<span class="zhuanming">塞種</span>人，文治方面，他鼓勵文學藝術。他宫庭中有所謂“九寶”。大詩人<span class="zhuanming">迦梨陀娑</span>就是其一。他在位這段時間（380—413A．D．）可説是<span class="zhuanming">笈多王朝</span>的黄金時代。經濟文化都十分繁榮，人材輩出。除了上述的<span class="zhuanming">迦梨陀娑</span>之外，如《指環印》的作者<span class="zhuanming">毗舍佉達多</span>（Viśākhadatta），《小泥車》的作者<span class="zhuanming">首陀羅伽</span>（Sudra-ka），佛學大師<span class="zhuanming">世親</span>﹑<span class="zhuanming">陳那</span>等等都是這一朝代的人。我國的高僧<span class="zhuanming">法顯</span>就是在這時到達<span class="zhuanming">摩揭陁國</span>，並在<span class="zhuanming">華氏城</span>（《佛國記》稱爲<span class="zhuanming">巴連弗邑</span>）住過三年，學習<span class="zhuanming">梵</span>書，<span class="zhuanming">梵</span>語，抄寫經律。他稱贊此國：“是<span class="zhuanming">阿育王</span>所治……凡諸國中，唯以此國邑爲最大。民人<i class="pageTag" onclick="viewPic('ZSK00357-001-L00018','1191302',this);" style="cursor:pointer;"> <span class="song">P18</span></i>富盛，競行仁義。”又説“人民殷樂，無户籍官法，惟耕王田，乃輸地利。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">超日王</span>的兒子<span class="zhuanming">鳩摩羅笈多</span>（Kumārāgupta），孫子<span class="zhuanming">塞健陀笈多</span>（Skandagupta），還能繼承祖業，由於史料缺乏，此後該朝歷史不詳。</span> </p><p> <span class="font12 zhu">五世紀末<span class="zhuanming">白匈奴</span>（Ephatalita），即我國史書中的<span class="zhuanming">嚈噠</span>人，由西北侵入<span class="zhuanming">印度</span>，並多次進攻<span class="zhuanming">笈多</span>帝國。該朝日益衰微，政令僅及於<span class="zhuanming">摩揭拖境</span>内，以後國王<span class="zhuanming">耶輸達摩</span>（Yasodharma）雖曾奮起反抗，聯合<span class="zhuanming">北印度</span>諸國兵力，大敗<span class="zhuanming">北匈奴</span>於<span class="zhuanming">柯魯爾</span>（Kohrur），但國勢已大不如昔，此後雖有所謂<span class="zhuanming">後笈多</span>王朝，其創始人大都是<span class="zhuanming">笈多帝</span>國的藩臣，爾後獨立稱王的。六世紀末，<span class="zhuanming">笈多王朝</span>衰亡。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">尸羅粟底</span>，即《大唐西域記》中的<span class="zhuanming">戒日王</span>（śilāditya，<span class="zhuanming">尸羅阿達多</span>）。本名<span class="zhuanming">曷利沙伐彈那</span>（Harṣavardhana，<span class="zhuanming">喜增</span>）。他實際上是<span class="zhuanming">曲女城</span>（Kanyakubja）的國王，其祖先是<span class="zhuanming">笈多王朝</span>的封臣。他的祖母也是<span class="zhuanming">笈多王朝</span>的公主。其領域也包括<span class="zhuanming">摩揭拖</span>國，所以他自稱<span class="zhuanming">摩伽陀王</span>。《新唐書·天竺國傳》也以<span class="zhuanming">摩伽陀</span>爲<span class="zhuanming">印度</span>别名。<span class="zhuanming">玄奘</span>法師訪問<span class="zhuanming">印度</span>時曾受到<span class="zhuanming">戒日王</span>的十分優待，並與<span class="zhuanming">迦摩縷波國</span>王共同在<span class="zhuanming">曲女城</span>邊<span class="zhuanming">殑伽</span>河畔爲<span class="zhuanming">玄奘</span>設過盛大法會。《大唐西域記》卷五對此有詳盡記載。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐太宗</span><span class="zhuanming">貞觀</span>十五年（641年）<span class="zhuanming">戒日王</span>曾遣使上書<span class="zhuanming">中國</span>，<span class="zhuanming">太宗</span>也派<span class="zhuanming">梁懷璥</span>回訪慰撫。此後<span class="zhuanming">戒日王</span>又再次遣使來<span class="zhuanming">華</span>，<span class="zhuanming">太宗</span>又命<span class="zhuanming">李義表</span>爲正使，<span class="zhuanming">王玄策</span>爲副使，送<span class="zhuanming">戒日王</span>使者回國。<span class="zhuanming">貞觀</span>十七年（643年）十二月<span class="zhuanming">中國</span>使團到達<span class="zhuanming">摩伽陀</span>國。<span class="zhuanming">王玄策</span>奉使該<i class="pageTag" onclick="viewPic('ZSK00357-001-L00019','1191302',this);" style="cursor:pointer;"> <span class="song">P19</span></i>國先後共三次。據《新唐書·摩伽陀國傳》記載熬蔗糖的方法就是<span class="zhuanming">中國</span>使者從該國學來的。<span class="zhuanming">戒日王</span>死後國内大亂，叛臣<span class="zhuanming">帝那伏帝</span>（Tirabhuti）篡奪王位，並襲擊<span class="zhuanming">中國</span>使者，<span class="zhuanming">王玄策</span>曾調動<span class="zhuanming">吐蕃</span>和<span class="zhuanming">泥波羅</span>兵力，協助討平其國内亂。</span> </p></div></div></div>
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五、四大靈塔
<div class="wlghyzd_wzb_18"><div id="FCdiv1152383" key="1152383"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 五、四大靈塔 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152384" key="1152384"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00019','1191303',this);" style="cursor:pointer;"> <span class="song">P19</span></i><p class="font20" id="ZSK00357-001-BT0000007">五﹑四大靈塔</p><p> <span>即此<span class="zhuanming">鹿野苑</span>。<span class="zhuanming">拘尸郍</span>。<span class="zhuanming">舍城</span>。<span class="zhuanming">摩訶菩提</span>等四大靈塔。在<span class="zhuanming">摩揭陁國</span>王界。</span> </p><p> <span class="font12 zhu">“舍城”上奪一“王”字。“摩訶菩提”下奪一“寺”字，或“等”爲“寺”字之訛。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">佛陀</span>一生中大部分時間在<span class="zhuanming">摩揭陁國</span>度過。所以該國内<span class="zhuanming">佛教</span>聖迹較多。<span class="zhuanming">佛教</span>的兩次結集和有名的<span class="zhuanming">那爛陀寺</span>都在該國境内。所謂四大靈塔有不同的傳説，按<span class="zhuanming">法顯</span>記載是在<span class="zhuanming">佛</span>誕生處﹑成道處﹑轉法輪處及般泥恒處，與<span class="zhuanming">慧超</span>此處所記顯然不同。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">拘尸郍</span>，即<span class="zhuanming">拘尸那揭羅國</span>，是<span class="zhuanming">佛</span>入般湼槃處，已見前注。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">鹿野苑</span>（梵文Mṛgadāva，巴利文Migadaya），此譯名早見於《四十二章經》，省稱<span class="zhuanming">鹿苑</span>或<span class="zhuanming">鹿野</span>。又名<span class="zhuanming">仙人鹿野苑</span>（I’sipa-tana，R’sipatana Mṛgadāva），現名Sārnāth（係Sāranga-nātha，“鹿主”之略），在北方邦距<span class="zhuanming">瓦臘納斯</span>城約七<span class="zhuanming">英</span>里。是<span class="zhuanming">佛陀</span>初轉法輪（即首次説法傳教）的地方。在<span class="zhuanming">波羅痆斯國</span>，並不在<span class="zhuanming">摩揭陁</span>國内（轉法輪處的大塔和寺院已見前注）。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00020','1191303',this);" style="cursor:pointer;"> <span class="song">P20</span></i><p> <span class="font12 zhu">我國赴<span class="zhuanming">印度</span>的高僧大都曾到此地巡禮，其中知名的有<span class="zhuanming">法顯</span>﹑<span class="zhuanming">玄奘</span>（《大唐西域記》卷七，對<span class="zhuanming">鹿野苑</span>的伽藍有生動繪述）﹑<span class="zhuanming">義净</span>﹑<span class="zhuanming">智弘</span>﹑<span class="zhuanming">悟空</span>﹑<span class="zhuanming">慧超</span>以及<span class="zhuanming">宋</span>朝的<span class="zhuanming">繼業</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">王舍城</span>有新舊二城。舊<span class="zhuanming">王舍城</span>即<span class="zhuanming">摩揭陁國</span>的故都<span class="zhuanming">上茅宫城</span>（Kuśāgarapura，<span class="zhuanming">矩奢揭羅補羅城</span>）。據説由於該地盛産Kuṡā（吉祥草，香茅草）而得名。又因該城位於羣山環繞之中亦名<span class="zhuanming">羣峰城</span>（Girivraja）。《大智度論》卷三對這一環境有所描繪：“有五山周帀峻固，其地平正，生草細輭，好華遍地，種種林木，華果茂盛，温泉浴池，皆悉清净。”<span class="zhuanming">玄奘</span>也説：“崇山四周，以爲外郭。”並説内城餘址“迦尼迦樹，遍諸蹊徑，花含香馥，色爛黄金。暮春之月，林皆金色”。這五山中<span class="zhuanming">毘布羅</span>山（Vaibhara-giri——又名南山），<span class="zhuanming">鷲峰山</span>（Gṛdhrakūṭ<span class="song">a</span><span class="zhuanming">靈鷲山</span>）尤其有名。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">佛陀</span>在世時曾率領弟子一千二百人遊化到<span class="zhuanming">王舍城</span>，使<span class="zhuanming">頻毘娑羅王</span>信仰<span class="zhuanming">佛教</span>。兩個有名的佛弟子<span class="zhuanming">舍利佛</span>（Sāriputra），<span class="zhuanming">没特伽羅子</span>（Maudgolaputra）也是在此地所收的。因此<span class="zhuanming">王舍城</span>附近<span class="zhuanming">佛教</span>的聖迹特别多。如<span class="zhuanming">佛陀</span>湼槃後不久。以<span class="zhuanming">大迦葉</span>（Mahākasyapa）爲首的五百佛弟子，就曾在<span class="zhuanming">毘布羅</span>山的<span class="zhuanming">七葉石窟</span>（Saptapatragūha）舉行第一次結集（編纂佛典）。由<span class="zhuanming">阿難</span>（Ananda）結集經藏，<span class="zhuanming">優波釐</span>（Upali）結集律藏。<span class="zhuanming">佛陀</span>本人在<span class="zhuanming">鷲峰山</span>中作過長時期的説教。<span class="zhuanming">玄奘</span>所謂：“<span class="zhuanming">如來</span>御世，垂五十年，多居此山，廣説妙法。”據説《大般若》﹑《楞嚴經》及《法華經》等都是<span class="zhuanming">佛陀</span>在此山中宣講的。<span class="zhuanming">耆那教</span>主<span class="zhuanming">大雄</span>也曾在<span class="zhuanming">王舍城</span>住過十四個雨安居。所以這兩教都視此爲聖地。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">新王舍城</span>（Rajagṛha）距舊城約四里，在環繞舊城的五山<i class="pageTag" onclick="viewPic('ZSK00357-001-L00021','1191303',this);" style="cursor:pointer;"> <span class="song">P21</span></i>之北，是在舊城遭受重大火災之後爲<span class="zhuanming">頻毘娑羅</span>王所建造（但據<span class="zhuanming">法顯</span>記載：“新城者是<span class="zhuanming">阿闍世王</span>所建）。此城得名有兩種説法。一説是由於此城房舍均富麗堂皇，有如<span class="zhuanming">王</span>（Raja）<span class="zhuanming">舍</span>（gṛha）；一説是<span class="zhuanming">頻毘娑羅</span>王在此地建城的目的是抵御<span class="zhuanming">吠舍釐</span>（Vaiśali）人的進攻，因此在城市還未建成以前，自己就先住在此地。<span class="zhuanming">玄奘</span>謂：“以王先舍於此，故稱<span class="zhuanming">王舍城</span>也。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">王舍城</span>遺址現名<span class="zhuanming">拉杰吉爾</span>（Rājgir）——是<span class="zhuanming">比哈爾邦</span><span class="zhuanming">巴特那</span>（Patna）以北的一個山村。</span> </p><p> <span class="font12 zhu">早在<span class="zhuanming">東晉</span><span class="zhuanming">義熙</span>二年（406年）前後<span class="zhuanming">法顯</span>就曾來此地巡禮。他寫道：“出城（<span class="zhuanming">王舍新</span>城）南四里，南向去谷，至五山里，五山周圍，狀如城郭，即是<span class="zhuanming">併沙王</span>（即<span class="zhuanming">頻毘娑羅王</span>）舊城。”他還攀登<span class="zhuanming">鷲峰山</span>，瞻仰<span class="zhuanming">佛</span>迹，並留宿一夜纔回新城。<span class="zhuanming">玄奘</span>對<span class="zhuanming">王舍城</span>一帶勝迹都有所記述。<span class="zhuanming">貞觀</span>十九年（645年）初<span class="zhuanming">唐朝</span>使者<span class="zhuanming">王玄策</span>也到過<span class="zhuanming">王舍城</span>，他登上<span class="zhuanming">耆闍崛山</span>（即<span class="zhuanming">鷲峰山</span>）並在山上立碑刻銘以資留念。五段銘文是：</span> </p><p> <span class="font12 zhu">“<span class="zhuanming">大唐</span>出震，膺圖龍飛，光澤率土，恩覃四夷，化高三五，德邁<span class="zhuanming">軒</span><span class="zhuanming">羲</span>，高懸玉鏡，垂拱無爲。道法自然，儒宗隨世，安上作禮，移風樂制。發於中土，不同葉裔，釋教移山，運於無際。神力自在，應化無邊，或湧於地，或降與天，百憶日月，三千大千，法云共扇，妙理宣宣。鬱乎此山，奇狀增多，上飛香雲，下臨澄波，靈聖之所降集，賢懿之所經過，存聖迹於危峰，竚遺趾於巖阿。參差嶺嶂，重叠巖廊，鏗鏘寶鐸，氛氲異香，覽華山之神蹤，勒貞碑於崇崗。弘<span class="zhuanming">大唐</span>之澤化，齊天地之久長。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">摩訶菩提寺</span>在<span class="zhuanming">佛陀</span><span class="zhuanming">伽耶</span>（Buddha Gaya）。是<span class="zhuanming">佛陀</span>成道的<i class="pageTag" onclick="viewPic('ZSK00357-001-L00022','1191303',this);" style="cursor:pointer;"> <span class="song">P22</span></i>地方。有名的菩提樹和金剛座都在此地，現名<span class="zhuanming">摩訶菩提</span>（Mahā-bodhi）距<span class="zhuanming">伽耶</span>城約六英里。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">唐太宗</span><span class="zhuanming">貞觀</span>十九年（645年），<span class="zhuanming">王玄策</span>出使<span class="zhuanming">摩揭陁國</span>時曾奉命來<span class="zhuanming">摩訶菩提寺</span>瞻仰並立碑，碑文是典司門令使<span class="zhuanming">魏才</span>所書，銘文是：“<span class="zhuanming">大唐</span>撫運，膺圖壽昌，行化六合，威稜八方，<span class="zhuanming">身毒</span>稽桑，道俗來王，爰發明史，瞻斯道場。金剛之座，千佛代居，尊容相好，<span class="zhuanming">彌勒</span>規模，靈塔壯麗，道樹扶疎，歷劫不朽，神力焉如。”遲至<span class="zhuanming">宋</span>代我國還有僧人來此地巡禮，也立有<span class="zhuanming">漢</span>文石碑，現已出土。</span> </p><p> <span>此國大小乘俱行。󲳴󲳴得達<span class="zhuanming">摩訶菩提寺</span>。稱其本願。非常歡喜。略題述其愚志。</span> </p><p> <span>五言　不慮菩提遠。焉將<span class="zhuanming">鹿苑</span>遥。只愁懸路險。非意業風飄。八塔誠難見。參者經劫燒。何其人願滿。目覩在今朝。</span> </p><p> <span class="font12 zhu">“俱行”後二字，可能是“于時”。</span> </p></div></div></div>
</>
二、拘尸那國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152387" key="1152387"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 二、拘尸那國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152388" key="1152388"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00005','1191300',this);" style="cursor:pointer;"> <span class="song">P5</span></i><p class="font20" id="ZSK00357-001-BT0000004">二﹑拘尸那國</p><p> <span>一月至<span class="zhuanming">拘尸郍國</span>。仏入湼槃處。其城荒廢。無人住也。仏入湼槃處置塔。有禪師在彼掃灑。每年八月八日。僧尼道俗。就彼大設供養。於其空中有幡現。不知其數。衆人同見。當此之日發心非一。</span> </p><p> <span class="font12 zhu">仏，即佛字古寫。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">拘尸郍</span>（Kuśinagara，Kusinàrā），或譯<span class="zhuanming">拘私那竭國</span>（<span class="zhuanming">僧支<i class="pageTag" onclick="viewPic('ZSK00357-001-L00006','1191300',this);" style="cursor:pointer;"> <span class="song">P6</span></i>載</span>《外國事》）﹑<span class="zhuanming">拘夷國</span>﹑<span class="zhuanming">拘尸城</span>（《增壹阿舍》）﹑<span class="zhuanming">拘夷那竭</span>城﹑<span class="zhuanming">拘尸那竭</span>城（《長阿舍》）﹑<span class="zhuanming">拘尸那揭羅</span>國（玄奘）﹑<span class="zhuanming">俱尸國</span>（<span class="zhuanming">義净</span>）等。</span> </p><p> <span class="font12 zhu">其地望<span class="zhuanming">威爾遜</span>比定爲<span class="zhuanming">戈拉克浦爾</span>（Gorakhpur）以東三十五<span class="zhuanming">英</span>里處的<span class="zhuanming">迦西亞</span>（Kāsiā）村。但<span class="zhuanming">文遜</span>·<span class="zhuanming">史密斯</span>認爲此城應在<span class="zhuanming">尼泊爾</span>境内，<span class="zhuanming">加德滿都</span>以東三十<span class="zhuanming">英</span>里<span class="zhuanming">小拉普特</span>河與<span class="zhuanming">甘達克</span>（<span class="zhuanming">希連禪</span>河）滙流處。（T．Watters：On Yuan Chwang’s Tra-velin India，Vol，Ⅱpp．339—340）近代曾在<span class="zhuanming">迦西亞</span>村附近<span class="zhuanming">湼槃寺</span>後一古塔内出土一銅盤，上有銘文：Parinīrvāṇa-Caifya-tāmra-Paṭṭa（<span class="zhuanming">大般湼湼槃支提</span>之銅盤），足以證明前者的比定正確。（B．C．Law：Historical Geography of Ancient India，pp．102—03）。</span> </p><p> <span class="font12 zhu">此城原名Kaśāvati，本爲<span class="zhuanming">摩羅</span>（Malla）族人國都。當時相當繁榮富庶，人口衆多，布施易得。<span class="zhuanming">佛陀</span>時代此國政體已由君主制改爲共和國，其都城也改名爲Kuśinagara，原始佛典如《長阿舍》中就曾明確記載<span class="zhuanming">拘尸那竭</span>爲Kuśavati，國都本名Ayam Kuśinārā Kuśāvati nāma rajadhani ahosi（DighaⅡ146—47），其範圍東西長十二由延，南北廣七由延。在《摩訶須達沙那經》﹑《摩訶須達沙那本生經》中，<span class="zhuanming">佛陀</span>曾叙述過此城昔日的宏偉。當時是<span class="zhuanming">摩訶須達沙那</span>王的首都，有城堡七所，城門四個，廣闊林蔭大道六條（DighaⅡpp．170—171）。<span class="zhuanming">佛陀</span>在世時，此城業已式微，<span class="zhuanming">阿難</span>就很不樂意世尊在這山野莽叢之間的小城湼槃。</span> </p><p> <span class="font12 zhu">在<span class="zhuanming">慧超</span>之前約一百年，<span class="zhuanming">玄奘</span>到達時，此地已“城郭頽毁，邑<i class="pageTag" onclick="viewPic('ZSK00357-001-L00007','1191300',this);" style="cursor:pointer;"> <span class="song">P7</span></i>里蕭條，故城甎基周十餘里。居人稀曠，閭巷荒蕪。”（《西域記》卷六，<span class="zhuanming">拘尸那揭羅</span>國）<span class="zhuanming">玄奘</span>後<span class="zhuanming">義净</span>也曾到過此地。<span class="zhuanming">北宋</span>時<span class="zhuanming">繼業</span>又曾來此巡禮。</span> </p><p> <span class="font12 zhu">關於<span class="zhuanming">佛陀</span>的死因，東西方有不同解釋。即在<span class="zhuanming">佛</span>湼槃前曾接受鐵匠<span class="zhuanming">准陀</span>（Gunda，<span class="zhuanming">須陀</span>）所供香飯，因而得病致死。<span class="zhuanming">准陀</span>所獻的那碟菜，在巴利文《大般湼槃經》（Mahā-parinibhana-sutta）中稱爲Sūkaramaddava，其中Sūraka確有猪的含義。西方的<span class="zhuanming">佛</span>學權威人士如<span class="zhuanming">戴維支</span>即譯爲“乾猪肉”或“嫩猪肉”（見其所譯Buddhist Suttas，p．7a，Questions of King Milin-da，Vol，I，p．243，在西方這種<span class="zhuanming">佛陀</span>因食猪肉而生病致死的説法引起過不少争議。我們認爲<span class="zhuanming">德</span>國人<span class="zhuanming">諾依曼</span>（K．E．Neu-mann）所作Die Reden Gotamo Budhas，Vol﹑I﹑p．xIx一書中的説法更爲合理。他説此字並非猪肉，乃指一種食用菌類，如香姑﹑木耳之類，因爲不僅吃猪肉不合<span class="zhuanming">佛教</span>的習慣，而且<span class="zhuanming">漢</span>文與<span class="zhuanming">藏</span>文譯的佛經中，均未譯成猪肉——如<span class="zhuanming">漢</span>譯《長阿舍》中的《遊行經》即譯Sukaramaddava爲“桷檀樹耳”，我國民間木耳也有“和尚肉”的别名。<span class="zhuanming">佛陀</span>到達<span class="zhuanming">拘尸那</span>時，當時正發生饑荒，<span class="zhuanming">准陀</span>採集菌類佐飡，因不慎誤食毒菌而生病致死，是十分可能的。</span> </p><p> <span>此塔西有一河。<span class="zhuanming">伊羅鉢底</span>水。南流二千里外。方入<span class="zhuanming">恒河</span>。</span> </p><p> <span class="font12 zhu">案，首一河字下似脱“曰阿”二字。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00008','1191300',this);" style="cursor:pointer;"> <span class="song">P8</span></i><p> <span class="font12 zhu"><span class="zhuanming">阿伊羅鉢底</span>（Airavati）<span class="zhuanming">河</span>即《長阿含經》中的<span class="zhuanming">阿夷羅婆（跋）提河</span>，《婆娑論》中的<span class="zhuanming">阿氏羅筏底河</span>。又，此河<span class="zhuanming">玄奘</span>作<span class="zhuanming">阿恃多伐底</span>（Ajitavati）<span class="zhuanming">法顯</span>作<span class="zhuanming">希連（禪）河</span>（Hiraṇyavati），<span class="zhuanming">玄應</span>《一切經音義》卷二二“<span class="zhuanming">阿利（夷）羅跋提河</span>，《泥洹經》作<span class="zhuanming">熙連河</span>，皆訛也。正言<span class="zhuanming">㕧剌拏伐底河</span>。㕧剌拏此譯云金，伐底此言有，名爲<span class="zhuanming">有金河</span>，㕧音許梨反，剌音力曷反。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">㕧剌拏伐底</span>﹑<span class="zhuanming">尸賴拿伐底</span>﹑<span class="zhuanming">希連（禪）</span>均爲Hiraṇyavati的音譯，<span class="zhuanming">比爾</span>（S．Beal）認爲此河即<span class="zhuanming">小甘達克河</span>或其支流。</span> </p><p> <span class="font12 zhu">又據<span class="zhuanming">慧超</span>此處記載，此河在<span class="zhuanming">佛</span>湼槃處塔以西，而<span class="zhuanming">玄奘</span>記載則河在塔以東（見前引《西域記》）。兩者顯然不同。<span class="zhuanming">藤田</span>舊註認爲是抄録者誤寫所致。我們則認爲可能是由於河流改道的緣故。</span> </p><p> <span>彼塔四絶。無人住也。極荒林木。往彼禮拜者。󲳴犀牛大䖝所損也。此塔東南卅里。有一寺。名<span class="zhuanming">娑般檀寺</span>。有卅餘之村莊三五所，常供養彼禪師衣食。令在塔所供養</span> <span class="font12 zhu">（下缺）</span> </p><p> <span class="font12 zhu">案，犀牛上所缺一字，似爲一“爲”或“被”字。其下九字右半殘缺，似爲“有卅餘之村莊三五所”。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">般檀寺</span>，又譯<span class="zhuanming">縛陀般陀那寺</span>，或義譯爲<span class="zhuanming">天冠寺</span>（《長阿含經》卷四）<span class="zhuanming">天冠支提</span>梵名Makuṭa-bandhana-caitya，其中Ma-kuṭa（makuṭa）義爲王冠，bandha義爲繫帶，Caitya（支提）義爲寺。此即<span class="zhuanming">佛陀</span>湼槃後火化處。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00009','1191300',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p> <span class="font12 zhu"><span class="zhuanming">佛陀</span>焚身處各種記載不一，《長阿含·遊行經》及<span class="zhuanming">玄奘</span>均謂在<span class="zhuanming">拘尸那</span>城北。巴利文﹑<span class="zhuanming">藏</span>譯佛典及<span class="zhuanming">漢</span>譯《大般湼槃經》謂在該城東門外。</span> </p></div></div></div>
</>
三、波羅痆斯國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152391" key="1152391"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 三、波羅痆斯國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152392" key="1152392"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00009','1191301',this);" style="cursor:pointer;"> <span class="song">P9</span></i><p class="font20" id="ZSK00357-001-BT0000005">三﹑波羅痆斯國</p><p> <span>日。至彼<span class="zhuanming">（波）羅痆斯國</span>。此國亦廢無王。卽󲳴</span> <span class="font12 zhu">（下缺）</span> </p><p> <span class="font12 zhu">案，“彼”當爲“波”字之誤。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu">由<span class="zhuanming">拘尸那</span>至此處約五百餘里，非三五日所能達到，<span class="zhuanming">慧超</span>行程日數上缺，可能爲“十”字。</span> </p><p> <span class="font12 zhu">此國梵名Bārāṇasi，Vārānasi，巴利文Bārānasi舊譯多作<span class="zhuanming">波羅奈</span>，又譯<span class="zhuanming">婆羅那國</span>，<span class="zhuanming">波羅捺斯</span>﹑<span class="zhuanming">波羅拏斯</span>﹑<span class="zhuanming">波羅那斯</span>，<span class="zhuanming">玄奘</span>作<span class="zhuanming">婆羅痆斯</span>。<span class="zhuanming">印度</span>獨立前通稱<span class="zhuanming">貝拿勒斯</span>（Banares），現名<span class="zhuanming">瓦臘納西</span>（Vārāṇasi），在北方<span class="zhuanming">邦阿拉哈巴德河</span>（Alahabad）下游八十<span class="zhuanming">英</span>里，位於<span class="zhuanming">恆河</span>左岸。</span> </p><p> <span class="font12 zhu">據説因此城位於<span class="zhuanming">波羅拏</span>（Vārāṇa）與<span class="zhuanming">阿斯</span>（Asi）兩河之間而得名，爲古代<span class="zhuanming">印度</span>十六大國之一，<span class="zhuanming">迦尸</span>（kasī）國的首都，故又稱<span class="zhuanming">迦尸城</span>（Kāsinagara，Kāsipura），在不同歷史時期還有Surumdhana，Sudarśana，Brahmavaḍḍhana，Puppavati，Rāmma及Molini……等異名，<span class="zhuanming">玄應</span>《一切經音義》也稱其：“舊譯云<span class="zhuanming">江遶城</span>。”</span> </p><p> <span class="font12 zhu">古代<span class="zhuanming">迦尸</span>與<span class="zhuanming">波羅痆斯</span>可以交替使用，或聯合使用，如Ka-si-Bārānasi，但後來（特别是佛典中）多用前者作國名，後者作<i class="pageTag" onclick="viewPic('ZSK00357-001-L00010','1191301',this);" style="cursor:pointer;"> <span class="song">P10</span></i>首都名。如《摩訶僧祇律》所謂：“有城名<span class="zhuanming">波羅柰</span>，國名<span class="zhuanming">伽尸</span>。”<span class="zhuanming">法顯</span>也作“<span class="zhuanming">迦尸國</span>，<span class="zhuanming">波羅捺城</span>”。</span> </p><p> <span class="font12 zhu">這是<span class="zhuanming">印度</span>古代名城，梵文古籍，如《阿達婆吠陀》，史詩《摩訶婆羅多》﹑《羅摩衍那》，<span class="zhuanming">波尼尼</span>《八部書》等對此稱有所記載。<span class="zhuanming">印度</span>各派宗教均視此城爲聖地。</span> </p><p> <span class="font12 zhu">七世紀上半葉<span class="zhuanming">玄奘</span>到達時，此城“西臨<span class="zhuanming">殑伽河</span>，長十八九里，廣五六里。閭閻櫛比，居人殷盛，家積巨萬，室盈奇貨”。仍是一片繁榮景象。可是<span class="zhuanming">玄奘</span>之後不過百年，八世紀上葉<span class="zhuanming">慧超</span>的筆下却是：“此國亦廢，無王……”有如此重大差異的原因，無文獻可考，不知是由於抄寫時的訛誤或手稿的殘缺所致，也可能是這期間該地發生自然災害之類巨變—後一種可能性並不能完全排除，因爲十世紀中葉，<span class="zhuanming">繼業</span>來此時，“<span class="zhuanming">波羅柰國</span>，兩城相距五里，南臨<span class="zhuanming">洹河</span>”。不僅城市分裂爲兩個，地址也移至<span class="zhuanming">洹河</span>北岸。</span> </p><p> <span>彼五<span class="zhuanming">俱輪</span>。見素形像在於塔中。</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>上有師子。彼幢極麁。五人合抱。文里細</span> <span class="font12 zhu">（下缺）</span> </p><p> <span>塔時。並造此幢。寺名<span class="zhuanming">達磨斫葛羅</span>。僧</span> <span class="font12 zhu">（下缺）</span> </p><p> <span class="font12 zhu">“素”同塑。“麁”即麤。“文里”即紋理。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">俱輪</span>﹑<span class="zhuanming">拘隣</span>，均爲巴利文Kondi󵵖󵵖a，或梵文Kauṇḍinga對音，又譯<span class="zhuanming">憍陳如</span>。<span class="zhuanming">佛陀</span>最早所收的五弟子之一。這裏是指<span class="zhuanming">鹿野苑</span>中<span class="zhuanming">佛陀</span>成道後第一次説教，並收他原來的隨從<span class="zhuanming">憍陳如</span>爲比丘的地方。<span class="zhuanming">陳憍如</span>等五人的傳説，《佛國記》﹑《大唐西域<i class="pageTag" onclick="viewPic('ZSK00357-001-L00011','1191301',this);" style="cursor:pointer;"> <span class="song">P11</span></i>記》卷七均有記載，兹不具引。</span> </p><p> <span class="font12 zhu">第二行所記石幢，<span class="zhuanming">玄奘</span>也有所記載，“精舍西南，有石窣堵波（Stupa，塔），<span class="zhuanming">無憂王</span>（Aśoka，<span class="zhuanming">阿育王</span>）建也。其雖傾陷，尚餘百尺，前建石柱，高七十餘丈，石含玉潤，鑒照映徹，殷情祈請，影見衆像，善惡之相，時有見者，是<span class="zhuanming">如來</span>成正覺已，初轉法輪處也。”</span> </p><p> <span class="font12 zhu">第三行末，似缺“伽藍”二字，<span class="zhuanming">達磨斫葛羅僧伽藍</span>（Dharma-Cakra-Samgha rāmā），意即“法輪寺”。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>之後二百餘年，<span class="zhuanming">繼業</span>也曾來此巡禮，還專門寫過遊記：“……又西北十里許，至<span class="zhuanming">鹿野苑</span>塔廟，佛迹最夥。<span class="zhuanming">業</span>自云，别有傳記，今不傳矣！”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">繼業</span>之後約二百年穆斯林大舉侵入該地。這些輝煌的寺院，宏偉的佛塔均付之一炬，近代經考古學家的發掘，遺址及文物陸續有所出土。有名的<span class="zhuanming">達麥克</span>（Dhamek）大塔（可能即<span class="zhuanming">慧超</span>所記的<span class="zhuanming">法輪寺</span>塔），就是其一。該處遺址殘存的基礎部分還高達<span class="song">143</span><span class="zhuanming">英</span>尺，直徑<span class="song">93</span><span class="zhuanming">英</span>尺，基部用巨大石像建成。上部磚築，即<span class="zhuanming">玄奘</span>所謂“石階磚龕”。塔身呈圓柱形，基部有八個凸出的神龕，其中有幾何圖案及蔓藤狀花紋的雲帶圍繞塔身。根據這些雕刻的風格，可確定爲<span class="zhuanming">笈多</span>王朝（Gupta，公元4—5世紀，至遲不得晚於六世紀）。塔址附近發掘出有七個宏大建築物遺址。其牆均厚約十英尺，四周磚基相連，密如蜂房。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">慧超</span>在這裏所記的石幢現已出土。柱身已碎爲五段。最下一層石基仍留原處，其餘四段散在四周。最下段高十六英尺八吋，底部直徑二英尺六吋。石柱下段刻有<span class="zhuanming">阿育王</span>敕銘，禁<i class="pageTag" onclick="viewPic('ZSK00357-001-L00012','1191301',this);" style="cursor:pointer;"> <span class="song">P12</span></i>止僧尼搞派系相互傾軋，違者逐出寺院。柱頭高約七英尺，上刻踞坐獅子像四個，面向四方，身連一處，神彩奕奕，雄姿英發。柱上雕有四法輪。雕刻之精良優美，令人賞嘆不已。柱身石質極細，呈青灰色，滑膩如鏡，光澤如玉。此柱頭現已移至<span class="zhuanming">鹿野苑</span><span class="zhuanming">印度</span>考古學博物院内。</span> </p><p> <span>外道不著衣服。身上塗灰。事於<span class="zhuanming">大天</span>。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">大天</span>（Mahādeva），即<span class="zhuanming">大自在天</span>（Mahesvara）均爲<span class="zhuanming">濕婆</span>（śiva）的稱號。</span> </p><p class="weizhi_zhanwei"></p><p> <span class="font12 zhu"><span class="zhuanming">濕婆</span>本非<span class="zhuanming">亞利安</span>神祇。《吠陀》中並無此名，僅有其異名之一<span class="zhuanming">樓陀羅</span>（Rudra），有時此名還以復數形式出現。據信<span class="zhuanming">濕婆</span>的神話係由此發展而成——在《梨俱吠陀》中<span class="zhuanming">樓陀羅</span>一名本指火神<span class="zhuanming">阿耆尼</span>（Agni），此名逐漸成爲<span class="zhuanming">濕婆</span>别名。在《奥義書》（Upaniṣȧds）中<span class="zhuanming">濕婆</span>的地位雖有所發展，但在史詩《羅摩衍那》中其地位仍不如<span class="zhuanming">偏入天</span>（Viṣṇ<span class="song">u</span><span class="zhuanming">毗濕奴</span>）崇高。《摩訶婆羅多》中<span class="zhuanming">偏入天</span>還是居於主宰地位，但已有許多篇章中<span class="zhuanming">濕婆</span>已成爲至高尊神。到《往世書》（Puraṇa）中又有進一步的發展。<span class="zhuanming">自在天濕婆</span>與<span class="zhuanming">梵天</span>（Brahma）及<span class="zhuanming">偏入天</span>共同成爲<span class="zhuanming">印度教</span>的至高無上的三大主神。</span> </p><p> <span class="font12 zhu">傳説中的<span class="zhuanming">自在天</span><span class="zhuanming">濕婆</span>法力無邊，既是破壞之神，也是創造之神。關於他的神話很多，名號也不少，其神像也有多種多樣。最常見的一種是沉思默坐，作禪定狀。頭上有三眼，第三眼在前額正中。髮髻作角狀，頭上有一鸞新月爲飾，頸呈青色<i class="pageTag" onclick="viewPic('ZSK00357-001-L00013','1191301',this);" style="cursor:pointer;"> <span class="song">P13</span></i>（因吞食了毁滅世界的毒物所致）。頸上圍繞一條蛇，並有人頭骨串成的頸圈（Muṇḍamālā）衣服是虎﹑鹿及大象皮，有時也作跨騎白牛，手執三叉戟的神像。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">自在天</span><span class="zhuanming">濕婆</span>是<span class="zhuanming">波羅痆斯</span>的保護神。<span class="zhuanming">自在天</span>派以此城爲根據地。爲了争奪這一地盤，這派與<span class="zhuanming">偏入天</span>派曾進行過多次激烈的鬥争。《往事書》中，<span class="zhuanming">偏入天</span>的化身，<span class="zhuanming">黑天</span>（Kriṣṇa）多次焚毁<span class="zhuanming">波羅痆斯</span>城的神話，就是這些劇烈鬥争的暗示。鬥争雖以雙方妥協而收場，但<span class="zhuanming">自在天</span>派在這裏仍佔優勢。城中供奉<span class="zhuanming">大自在天</span>的<span class="zhuanming">世主</span>廟（Visvanatha）十分有名。此地是<span class="zhuanming">印度教</span>的七大靈場之一。《釋迦方志》就説此國有“天祠百餘，外道萬餘，多事<span class="zhuanming">大自在天</span>根也。大城中天祠二十所，（天）根高百餘尺”。天根即男根（linga）是<span class="zhuanming">大自在天</span>的象徵，教徒們朝拜的對象。在<span class="zhuanming">哈拉巴</span>（Harapa）出土的文物中即有男根象多枚。<span class="zhuanming">摩亨殊達魯</span>（Moheujodaro）也出土有雛形的<span class="zhuanming">自在天</span>神象—頭上長角，男根四周，走獸環繞，象徵着<span class="zhuanming">濕婆</span>的另一形象“獸主”（Pa-śupati）”這些均説明<span class="zhuanming">自在天</span>是來源於<span class="zhuanming">印度</span>河流域的前<span class="zhuanming">亞利安</span>文明的神祇。<span class="zhuanming">玄奘</span>到達此國時，<span class="zhuanming">佛教</span>只有“伽藍三十餘所，僧徒三千餘人，並學小乘正量部法。（《慈恩傳》作“僧三千餘人，學小乘一切有部”。）相比之下，足以説明<span class="zhuanming">自在天</span>派勢力之大了。</span> </p><p> <span class="font12 zhu">“不著衣服，身上塗灰”，所謂塗灰外道，即<span class="zhuanming">大自在天</span>派。神話中的<span class="zhuanming">大自在天</span>的形象之一是一裸體苦行者，身上塗灰。<span class="zhuanming">玄奘</span>也記載這一情况：“外道萬餘人，並多宗事<span class="zhuanming">大自在天</span>，或斷髮，或椎髻，露形無服，塗身以灰，精勤苦行，求出生死。”</span> </p></div></div></div>
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四四、安西
<div class="wlghyzd_wzb_18"><div id="FCdiv1152395" key="1152395"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四四、安西 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152396" key="1152396"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00174','1191342',this);" style="cursor:pointer;"> <span class="song">P174</span></i><p class="font20" id="ZSK00357-001-BT0000046">四四﹑安西</p><p> <span><span class="zhuanming">開元</span>十五年十一月上旬。至<span class="zhuanming">安西</span>。于時節度大使<span class="zhuanming">趙君</span>。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00175','1191342',this);" style="cursor:pointer;"> <span class="song">P175</span></i><p> <span class="font12 zhu"><span class="zhuanming">趙君</span>即<span class="zhuanming">安西</span>副大都護<span class="zhuanming">趙頤貞</span>。此人於<span class="zhuanming">開元</span>十四年（726）受命於敗軍之際，代爲<span class="zhuanming">安西</span>節度使。《通鑑·唐紀》：“是歲，<span class="zhuanming">杜暹</span>爲<span class="zhuanming">安西</span>都護，<span class="zhuanming">突騎施</span><span class="zhuanming">交河公主</span>遣牙官以馬千匹詣<span class="zhuanming">安西</span>互市，使者宣公教。<span class="zhuanming">暹</span>曰：‘<span class="zhuanming">阿史那</span>女何得宣於我’，杖其使者，留不遣，馬經雪盡死，<span class="zhuanming">突騎</span>使可汗<span class="zhuanming">蘇禄</span>大怒，發兵寇四鎮。會<span class="zhuanming">暹</span>入朝，<span class="zhuanming">趙頤貞</span>代爲<span class="zhuanming">安西</span>都護，嬰城自守，四鎮人畜儲積皆爲<span class="zhuanming">蘇禄</span>所掠。繼而<span class="zhuanming">蘇禄</span>聞<span class="zhuanming">暹</span>入相，稍引退，尋遣使入貢。”次年他纔正式受任爲<span class="zhuanming">安西</span>副大都護。</span> </p><p> <span class="font12 zhu">（<span class="zhuanming">開元</span>十五年），“五月<span class="zhuanming">廷王</span>：<span class="zhuanming">洄</span>爲<span class="zhuanming">安西</span>大都護﹑<span class="zhuanming">磧西</span>節度大使”。“閏（九月）庚子，<span class="zhuanming">突騎施</span><span class="zhuanming">蘇禄</span>﹑<span class="zhuanming">吐蕃</span>贊普圍<span class="zhuanming">安西</span>，副大都護<span class="zhuanming">趙頤貞</span>擊走之”（均見《舊唐書·玄宗紀》上）。關於此役，《通鑑·唐紀》二九有更詳盡記載。<span class="zhuanming">趙</span>頗有戰功，上引《通鑑·唐紀》二九還記載：“<span class="zhuanming">開元</span>十六年（728）春，正月，<span class="zhuanming">安西副</span>大都護<span class="zhuanming">趙頤貞</span>敗<span class="zhuanming">吐蕃</span>於<span class="zhuanming">曲子城</span>。”此人可能於<span class="zhuanming">開元</span>十六年卸任，因爲“十一月乙酉，右羽林大將兼<span class="zhuanming">安西</span>副大都護，四鎮節度等副大使<span class="zhuanming">謝知信</span>卒，贈<span class="zhuanming">凉州</span>都督，賻物五百段，官造靈舉送還鄉”（《册府元龜·外臣部·褒異》）。又《容齋隨筆》卷八載<span class="zhuanming">衡山</span>有<span class="zhuanming">唐</span><span class="zhuanming">開元</span>二十年所建<span class="zhuanming">南岳</span>真君碑，<span class="zhuanming">衡州</span>司馬<span class="zhuanming">趙頤貞</span>撰。據此可知此時他已内調。又他在<span class="zhuanming">安西</span>任職期間，<span class="zhuanming">安西</span>大都護<span class="zhuanming">磧西</span>節度大使本爲<span class="zhuanming">延王泗</span>，但不出閣，由副都護代行其職務，故<span class="zhuanming">慧超</span>稱爲節度大使。</span> </p><p> <span class="font12 zhu">又《一切經音義》卷一百末，<span class="zhuanming">頤</span>作<span class="zhuanming">賾</span>，注云，“上音夷，人名，<span class="zhuanming">安西</span>節度使”。</span> </p><i class="pageTag" onclick="viewPic('ZSK00357-001-L00176','1191342',this);" style="cursor:pointer;"> <span class="song">P176</span></i><p> <span>且於<span class="zhuanming">安西</span>。有兩所<span class="zhuanming">漢</span>僧住持。行大乘法。不食肉也。<span class="zhuanming">大雲寺</span>主<span class="zhuanming">秀行</span>善能講説。先是。京中<span class="zhuanming">七寳臺</span>寺僧。<span class="zhuanming">大雲寺</span>都維郍名<span class="zhuanming">義超</span>。善解律藏。舊是<span class="zhuanming">京</span>中<span class="zhuanming">㽵嚴寺</span>僧也。</span> </p><p> <span class="font12 zhu">郍即那，“維那”，梵文璧摩陀那（Karmadāna），任事，授事之意。維那却是一<span class="zhuanming">漢</span>梵合壁的詞。《南海寄歸傳》：“華梵兼舉也，維是綱維，<span class="zhuanming">華</span>言也。那是梵語，删去羯摩陀三字也。”</span> </p><p> <span><span class="zhuanming">大雲寺</span>上座。名<span class="zhuanming">明惲</span>。大有行業。亦是<span class="zhuanming">京</span>中僧。此等僧。大好住持甚有道心。樂崇功德。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">武后</span><span class="zhuanming">載初</span>元年（690）有沙門十人僞造《大雲經》，盛稱神皇受命之事，<span class="zhuanming">武后</span>遂令天下諸州各建<span class="zhuanming">大雲寺</span>。不僅内地有，甚至遠在西域<span class="zhuanming">碎葉城</span>後也建有<span class="zhuanming">大雲寺</span>。“<span class="zhuanming">天寳</span>七年（748），<span class="zhuanming">北庭</span>節度使<span class="zhuanming">王正見</span>薄伐，城壁摧毁，邑居零落，昔<span class="zhuanming">交河公主</span>所居之處，建<span class="zhuanming">大雲寺</span>猶存”（《通典》卷一九三引，<span class="zhuanming">杜環</span>《經行紀》）。</span> </p><p> <span><span class="zhuanming">龍興</span>寺主。名<span class="zhuanming">法海</span>。雖是<span class="zhuanming">漢</span>兒生<span class="zhuanming">安西</span>。學識人風。不殊<span class="zhuanming">華夏</span>。<span class="zhuanming">于闐</span>有一<span class="zhuanming">漢</span>寺。名<span class="zhuanming">龍興寺</span>。有一<span class="zhuanming">漢</span>僧。名󲳴󲳴。是彼寺主。大好住持。彼僧是<span class="zhuanming">河北</span><span class="zhuanming">冀州</span>人士。<span class="zhuanming">疎勒</span>亦有<span class="zhuanming">漢</span><span class="zhuanming">大雲寺</span>。有一<span class="zhuanming">漢</span>僧住持。即是<span class="zhuanming">㟭州</span>人士。</span> </p></div></div></div>
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四五、焉耆國
<div class="wlghyzd_wzb_18"><div id="FCdiv1152412" key="1152412"><p class="fl">当前路径： <a href="./platformBookDetails.jspx?id=1191296">往五天竺國傳箋釋</a> &gt; 往五天竺國傳箋釋 &gt; 四五、焉耆國 </p><div class="input fr"><div class="in1"><input autocomplete="off" class="input-text fl" id="hightLight" name="hightLight" onblur="if(!value){value=defaultValue;this.style.color='#999'}" onfocus="if(value==defaultValue){value='';this.style.color='#333'}" type="text" value="在文章内检索"/></div><div class="in2"><input class="input_btn" onclick="showHightLight();" type="submit" value=""/></div></div></div><div id="FCdiv1152413" key="1152413"><!--?xml version="1.0" encoding="UTF-8"?--><div><i class="pageTag" onclick="viewPic('ZSK00357-001-L00176','1191343',this);" style="cursor:pointer;"> <span class="song">P176</span></i><p class="font20" id="ZSK00357-001-BT0000047">四五﹑焉耆國</p><p> <span>又從<span class="zhuanming">安西</span>東行󲳴󲳴至<span class="zhuanming">焉耆國</span>。是<span class="zhuanming">漢</span>軍兵領押。有王。<i class="pageTag" onclick="viewPic('ZSK00357-001-L00177','1191343',this);" style="cursor:pointer;"> <span class="song">P177</span></i>百姓是胡。足寺足僧。行小乘法。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">安西</span>東行之後的脱文是表示<span class="zhuanming">龜兹</span>與<span class="zhuanming">焉耆</span>，兩地間距離的里程，但其具體數字頗確定。《西域記》卷一<span class="zhuanming">阿耆尼國</span>（<span class="zhuanming">焉耆</span>）：“從此西南行二百餘里，踰一小山，越二大河，西行平川，行七百餘里，至<span class="zhuanming">屈支國</span>（<span class="zhuanming">龜兹</span>）。”據此則爲九百餘里。但《新唐書·地理志》引<span class="zhuanming">賈耽</span>《四夷道里記》則爲：“自<span class="zhuanming">焉耆</span>西五十里過<span class="zhuanming">鐵門關</span>，又二十里至<span class="zhuanming">龍泉守捉</span>，又六十里至<span class="zhuanming">東夷僻守捉</span>，又七十里至<span class="zhuanming">西夷僻守捉</span>。又六十里至<span class="zhuanming">赤岸守捉</span>，又百二十里至<span class="zhuanming">安西都護</span>府（<span class="zhuanming">龜兹</span>）“則僅有六百三十里，又《北史·龜兹傳》：“東去<span class="zhuanming">焉耆</span>九百里。”</span> </p><p> <span class="font12 zhu"><span class="zhuanming">焉耆</span>爲<span class="zhuanming">漢</span>時西域三十六國之一，自兩《漢書》以降，如《晉書·西戎傳》，《魏書》及《北史·西域傳》﹑《周書·異域傳》﹑《隋書·西域傳》及兩《唐書·西域傳》均作<span class="zhuanming">焉耆</span>，本爲古代<span class="zhuanming">焉耆</span>語Arki，或Arsi的音譯。但<span class="zhuanming">佛教</span>僧侣著作，如《法顯傳》﹑《釋氏西域記》﹑《高僧傳》﹑《悟空入竺記》等則作<span class="zhuanming">烏夷</span>﹑<span class="zhuanming">𠌥夷</span>，或<span class="zhuanming">烏耆</span>﹑<span class="zhuanming">鄔耆</span>，因古代烏有兩讀，一讀嗚呼之嗚，一讀晏（於諫切）的緣故。《大唐西域記》作<span class="zhuanming">阿耆尼</span>則以<span class="zhuanming">焉耆</span>語的Argi——附會梵文agni（火）而譯出。關於這些譯名的争議頗多，請參閲<span class="zhuanming">周連寬</span>《大唐西域記史地研究叢稿》22—32頁，<span class="zhuanming">岑仲勉</span>：《漢書·西域傳·地理校釋》424—430頁，兹不具引。</span> </p><p> <span class="font12 zhu"><span class="zhuanming">焉耆</span>傳始見於《漢書·西域傳》：“<span class="zhuanming">焉耆</span>國，王治<span class="zhuanming">員渠城</span>，去<span class="zhuanming">長安</span>七千三百里，户四千，口三萬二千一百，勝兵六千人，擊胡侯﹑却胡侯﹑輔國侯﹑左右將﹑左右都尉﹑擊胡左右君﹑擊車師<i class="pageTag" onclick="viewPic('ZSK00357-001-L00178','1191343',this);" style="cursor:pointer;"> <span class="song">P178</span></i>君﹑歸義車師君各一人，擊胡都尉，擊胡君各二人，譯長三人，西南至都護治所四百里，南至<span class="zhuanming">尉犁</span>百里，北與<span class="zhuanming">烏孫</span>接，近海水多魚。”<span class="zhuanming">西漢</span>時<span class="zhuanming">焉耆</span>處於<span class="zhuanming">匈奴</span>與<span class="zhuanming">漢</span>朝兩大國之間，能够自保，足以説明其國力頗强。<span class="zhuanming">東漢</span>時更爲强大，有一萬五千户，五萬二千口，勝兵二萬餘人。所以<span class="zhuanming">三國</span>時，據《三國志·魏志》<span class="zhuanming">裴</span>注引<span class="zhuanming">魚豢</span>《魏略》：“中道西行<span class="zhuanming">尉犁國</span>，<span class="zhuanming">危須國</span>﹑<span class="zhuanming">山王國</span>皆並屬<span class="zhuanming">焉耆</span>。”此後<span class="zhuanming">龜兹</span>强大，<span class="zhuanming">葱嶺</span>以東各國均爲其役屬，前秦<span class="zhuanming">吕光</span>討<span class="zhuanming">龜兹</span>時，<span class="zhuanming">焉耆</span>請降。<span class="zhuanming">北魏</span>時<span class="zhuanming">萬度歸</span>討<span class="zhuanming">焉耆</span>，大破之。此後國力大損，所以《魏書》稱其國“國小大貧”。迄至<span class="zhuanming">唐</span>時<span class="zhuanming">焉耆</span>也只有“户四千，勝兵二千，常役屬西<span class="zhuanming">突厥</span>”。不過由於<span class="zhuanming">焉耆</span>的地當西域中道要衝，不僅在軍事上爲各方勢力所必争，而且在經濟上爲征税及控制貿易的要地。<span class="zhuanming">唐</span>代所設的<span class="zhuanming">安西</span>四鎮最初本爲<span class="zhuanming">龜兹</span>﹑<span class="zhuanming">于闐</span>﹑<span class="zhuanming">疏勒</span>及<span class="zhuanming">碎葉鎮</span>，此後<span class="zhuanming">開元</span>七年（719）是十姓可汗請居<span class="zhuanming">碎葉</span>，<span class="zhuanming">安西</span>節度使<span class="zhuanming">湯嘉惠</span>表示以<span class="zhuanming">焉耆</span>代<span class="zhuanming">碎葉</span>。這足以表明<span class="zhuanming">焉耆</span>在西域的軍事和商業上的重要性。</span> </p><p> <span>󲳴󲳴󲳴󲳴󲳴此即<span class="zhuanming">安西</span>四鎮名數　一<span class="zhuanming">安西</span>。二<span class="zhuanming">于闐</span>。</span> </p><p> <span>三<span class="zhuanming">疏勒</span>。　四<span class="zhuanming">焉耆</span>。（約缺十二字）</span> </p><p> <span>（約缺四字）依<span class="zhuanming">漢</span>法裹頭著裙。（下缺）</span> </p></div></div></div>
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