| 摘要: | 歷代帝王抄造佛經多與國家吉慶或天象示警，或面對生死時的無力下，透過佛經抄造獲得心靈安慰，希望消災解厄，增益吉祥，顯然「抄經功德說」的觀念成功深植人心。據官書、檔案記載，康熙帝抄寫佛經的習慣轉趨生活化，以朔望日、浴佛日、萬壽節、千秋節為主，成為乾隆帝仿效的定例，抄寫目的轉向關懷尊長，修養功德等具有實際意義的做法。雍正帝承續抄寫佛經，只是品類變化不大，多書寫於雍親王時期，登極後的御筆佛經僅有二部，致力保存康熙帝御筆佛經。乾隆帝抄寫佛經可謂發揚光大，仿效康熙帝定例毫不間斷地抄寫《心經》，跨越康熙帝在人生終段抄寫的極限。乾隆帝善用內務府龐大的資源，擴大御筆佛經的品類範圍，使寫本佛經種類、數量相偕推極到全清之冠。上行下效，風行草偃，抄寫佛經風氣還在臣工間產生深刻影響，皇子、親王、大臣、書法名家紛紛效法，親筆抄寫佛經作為節慶賀禮，成為傳遞臣工心意的交流平臺，優質作品甚至被皇帝收藏於宮廷。本文嘗試利用《秘殿珠林》與《活計檔》等相關官書、檔案紀錄，從盛清諸帝君臣抄寫成品中，依據抄寫時間、抄寫動機、裝幀特色等主題，嘗試析論盛清君臣抄寫佛經的文化意義。
Among generations and dynasties, emperors transcribed sutras during the times of national celebrations or natural disasters; when they felt helpless in the face of life and death questions. Through the actions of transcribing, they gained peace of mind, they hoped to reduce disasters and misfortune, as well as increase blessings. Obviously,such a phenomenon represents the idea that “transcription produces benefaction” has been ingrained into the Chinese people. According to official data and records, Kangxi had gradually developed a habit of transcribing sutras, mainly on synodic days,Buddha’s Birthday, the Emperor’s Birthday, and the Queen’s Birthday. This became the pattern for Qianlong’s transcription routine, and has transformed to practical deeds with purposes of caring the elderly and advancing virtues. Although Yongzheng
inherited this transcribing habits, the content and form did not vary too much; Most of his works were done which he was still a prince, after he ascended the throne, there are only two transcription pieces in his handwriting. Still, he devoted himself to preserving the sutras done by Kangxi’s hand. Furthermore, it’s no exaggeration to say that Qianlong enhanced and glorified the scale of sutras transcription, because he followed Kangxi’s routine of continuously transcribing the Heart Sutra, and superceded the entirety of Kangxi’s transcribing life. On the other hand, Qianlong made an excellent use of the resources in the official system. He has also expanded the range of styles and contents with his own handwritten sutras. This action allowed the types and amounts of
handwritten scripts reach to its peak during the Qing Dynasty. Many began to follow Qianlong’s example. The transcription of sutras deeply influenced princes, ministers,governmental officers, and even professional calligraphers. During this period, people gave hand-written sutra transcriptions as gifts on special days. Governmental officers
expressed their ideas through these handwriting. The emperor would even collect and preserve those outstanding works in the palace. This thesis shall make use of records and official data, such as Mi Dian Zhu Lin, Crafts Archives, and works by emperors of the golden age of the Qing Dynasty, in order to analyze the cultural implications of the transcription of sutras by emperors and ministers. for emperors and ministers to transcribe sutras. In addition, such an analysis shall chronologically follow the topics of their transcription, the motivations, as well as features of their decorating and packing. |
