其他篇名 Alternative Title
Louhan in sacred temple : Daoxuan’s construction of Chinese sacred site and miraculous narratives
摘要 Abstract
阿羅漢觀念源於印度，傳入中土後，逐漸演化爲能够感應顯聖的宗教角色。本文從宗教與文學角度，分析道宣（596—667）《集神州三寳感通録》卷下羅漢與聖寺的感應敘事。他引據北涼道泰譯《入大乘論》等經律，將以天竺爲中心的三洲宇宙觀轉化爲中土空間敘事，將羅漢的顯聖行跡落實於神州的山林寺宇之中。這些敘事融合道教洞天福地與名山信仰的母題，經由“偶值”“誤入”和“尋訪”等情節，呈現聖人與凡俗間活生生的互動敘事，並展現佛教信仰的靈驗性與住持正法的作用。
道宣不僅是敘事的整理者，亦以親歷者身份出現於記載中，其“不識”的視角，反映凡夫對神聖的距離感與追慕心理，深化感應的信仰結構。值得注意的是，本文亦指出道宣並未採用同時期玄奘新譯《大阿羅漢難陀蜜多羅法住記》，顯示其有意回應新舊學義理競爭的局勢，並轉而靈活運用中國道教文化資源，在“交涉”與“融合”中化解中土佛教作爲“邊地”的文化焦慮，最終建構出具有地方特色的佛教聖地與羅漢形象，體現佛教在地化與跨文化轉譯的深度與多樣性。
The concept of the Arhat originated in India and, upon its transmission to China, gradually evolved into a religious figure capable of miraculous response and divine manifestation. This paper examines the narratives of Arhats and sacred temples in Scroll third of Ji Shenzhou Sanbao Gantong Lu (Records of Miraculous Responses to the Three Treasures in China) , compiled by Daoxuan (596—667), through both religious and literary perspectives. By citing scriptures such as the Entry into the Mahāyāna Sūtra (Ru Dasheng Lun), translated by Dharmakṣema in the Northern Liang, Daoxuan reinterprets the tripartite cosmological framework centered on India into a spatial narrative localized in the Chinese cultural and geographical landscape. In this transformation, the miraculous presence of Arhats is relocated into the sacred temples scattered across the mountains and remote regions of Han China (Shenzhou). These narratives are interwoven with themes from Daoist sacred geography — namely, dongtian (cavern-heavens) and fudi (blessed lands) — and employ tropes such as “chance encounters,” “accidental entries,” and “search-and-discovery” to depict dynamic interactions between saints and laypeople. Through such depictions, the efficacy of Buddhist faith is affirmed, and the sustaining of the Dharma is reinforced.
Daoxuan appears not only as a compiler of these accounts but also as a participant. His narrative voice often adopts a perspective of “not recognizing” the sacred, reflecting the layperson’s distance from the divine and evoking a yearning for the Dharma. Notably, this paper argues that Daoxuan intentionally avoids referencing the Dharmadhātu-Stava of the Great Arhat Nandimitra, newly translated by Xuanzang, thereby revealing the tensions between old and new doctrinal schools. Instead, he skillfully engages Daoist cultural resources, negotiating and integrating them to address the cultural anxieties of Chinese Buddhism as a perceived periphery. In doing so, he constructs localized sacred sites and Arhat figures, highlighting the depth and diversity of Buddhist localization and cross-cultural adaptation in medieval China.
關鍵詞 Keywords
羅漢, 聖寺, 顯聖, 佛道交涉, 集神州三寳感通録, Arhat, sacred temple, miraculous manifestation, Buddhist-Daoist negotiation, Ji Shenzhou Sanbao Gantong Lu (Collected Records of Miraculous Responses of the Three Jewels in China)
語言 Language
Chinese (Traditional)
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香港嶺南大學中文系(編)，上海古籍出版社(出版)
共享創意條款 Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License
參考書目格式 Recommended Citation
劉苑如 (2025)。羅漢住寺 : 道宣的中土聖寺建構與感應敘事。《嶺南學報》，復刊 第二十四輯，頁155-178。檢自 https://commons.ln.edu.hk/ljcs_new/vol24/iss1/7