秽迹金刚法与灵官马元帅秘法中的驱邪法式研究

密法、道術典童子：穢跡金刚法與靈官馬元帥秘法中的驱邪法式研宪忽略的文獻展現中古漢地如何以其獨有的方式來理解並轉化佛教。而九○年代後許多佛教學者也開始關注在此研究髁題·其中太史文(Stephen Teiser)多年來的著作秉持其對漢地民間信仰如何理解並轉化佛教觀念與思想，持續對不同議題展開討論。4柏夷(StephenBokenkamp)以中世紀文獻為材料，尤其專注於古靈寶經典·分析佛教道教的相互借用與轉化·將重點放在隨著佛教經典而進入中國的印度、中亞思想如何被本地的道教經典所轉化與再呈現，並把焦點放在佛、道的相遇、交會和相互借用、渗透上。5柏夷的研究也促使學界思考將「佛教」、「道教」視為互不渗透的實體所带來諸多限制與危險·同時指出以往佛教「影響」道教說法的框架缺陷，並正視道教自身主動借用、轉化其中内涵的自主性。對佛道交涉的方法論作反省的相關研究還有沙夫(Robert Sharf)·其研究以漢地成立的佛典《寶藏論》為基礎，討論其中呈現復雜的佛道交融現象。'而穆瑞明(Christine Mollier)長久以來亦持續探討佛道教經典的交涉關係·同時涉及圖象研究，並將其多年研究集結成3Michel Strickmann,"The Consecration Sutra:A Buddhist Book of Spells,"in Robert E.Buswell,ed.Buddhist Apocrypha in East Asia and Tibet (Honolulu:University of Hawaii Press,1990),pp.75-118.4Stephen Teiser,The Ghost Festival in Medieval China(N.J.:Princeton University Press,1988);TheScripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism (University ofHawaii Press,1994);Reinventing the Wheel:Pictures of Rebirth in Chinese Buddhism (WA:University of Washington Press,2006 )5Stephen R.Bokenkamp,"Sources of the Ling-pao Scriptures,"in Michel Strickmann,ed.,Tantricand Taoist Studies in Honor of R.A.Stein (Bruxelles:Instute Belge des Hautes Etudes Chinoises,vol2,1983),pp.434-486;"Stages of Transcendence:Bhiimi Concept in Taoist Scripture,"in Robert E.Buswell,ed.Buddhist Apocrypha in East Asia and Tibet (Honolulu:University of Hawaii Press,1990),pp.119-147;"Time after Time:Taoist Apocalyptic History and the Founding of the T'angDynasty,"Asian Major 3.Vol.VII (1994),pp.59-88;Ancestors and Anxiety:Daoism and the Birth ofRebirth in China (Berkeley:University of California Press,2007);"The Visvantara-jataka inBuddhist and Daoist translation,"in Benjamin Penny ed.Daoism in History-Essays in honour ofLiu Ts'un-yan (London and New York:Routledge,2006),pp.56-73;"The Prehistory of Laozi:HisPrior Career as a Woman in The Lingbao Scriptures,"Cahiers d'Extreme-Asie 14 (2004),pp.403-421;"Lu Xiujing,Buddhism,and the First Daoist canon,"in Scott Pearce,Audrey Spiro andPatrica Ebrey ed.,Culture and Power in the reconstruction of the Chinese realm,200-600(Cambridge,Mass.:Harvard University Asian Center,2001),pp.191-99;"The Silkworm and Bodhi Tree:TheLingbao Attempt to Replace Buddhism in China and Our Attempt to Place Lingbao Daoism,"in JohnLagerwey ed.Religion and Chinese Society:Volume I,Ancient and Medieval China (Hong Kong andParis:Chinese University of Hong Kong,Ecole francaise d'Extreme-Orient,2004),pp.317-139;"The Yao Boduo Stele as Evidence for "Dao-Buddhism,"Cahiers d'Extreme-Asie 9(1997),pp.55-67.Robert Campany,"Buddhist Revelation and Taoist Translation in Medieval China,"Taoist Resources4.1 (1993),pp.1-2;"Making Scenes:Disciplines of Visualization in Early Medieval China,"表於「中國文人生活之道典藝：自我技術之探討」研时會·臺北：中研院文哲所·2007。7Robert Sharf,Coming to Terms with Chinese Buddhism (Honolulu:University of Hawaii Press,2002 )-3-