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19世纪末至20世纪上半叶对于佛教史来说是一个十分特殊且重要的时期——南传佛教与汉传佛教两大传统的精英在这一时期开始真正意义上的典籍与思想层面的交流。此前研究大多使用中国视角与中文资料，鲜少从斯里兰卡等上座部佛教国家的视角与资料来观察他们是如何开始接触中国佛教的。20世纪初期，一批锡兰佛教学者走上了研究中国佛教的道路。本文选择的切入点是其中传记资料最为丰富的柏尔瓦德佛授（PolwattēBuddhadatta）长老。他虽以巴利语佛典研究闻名学界，但鲜为人知的是他同时也是较早开始从事中国佛教研究的锡兰学者之一。本文试图通过对佛授的研究，管窥20世纪前半叶南传佛教与汉传佛教之间佛学交流的历史语境。
Abstract：The period from the late 19 th century to the first half of the 20 th century represents a particularly distinctive and significant era in the history of Buddhism; the intellectual elites of the two major traditions—Theravāda and Chinese Buddhism—began to engage in genuine exchanges of scriptures and ideas. Previous research has predominantly employed a Chinese perspective and Chinese-language sources, yet it has largely neglected perspectives and materials from Theravāda Buddhist countries such as Sri Lanka to examine how they first came into contact with Chinese Buddhism. In the early 20 th century, a group of scholars from then called Ceylon began investigating Chinese Buddhism, with Polwatte Buddhadatta standing out due to his extensive biographical material. Known primarily for his contributions to Pāli textual studies, Buddhadatta was also one of the first Theravādin scholars to engage with the study of Chinese Buddhism. This article examines the historical context of Buddhist scholarly exchanges between the Theravāda and Chinese Buddhist traditions in the first half of the 20 th century through a case study of Polwatte Buddhadatta and reveals the overall landscape of these exchanges from the Sri Lankan perspective.
(1)“外国沙门大乘”所译的《五百本生经》《他毘利》（《宿德律》），可能也属于南方上座部系。尽管“外国”所指确切不详，但“沙门大乘”的名字说明其恐怕也并非大寺派。
(1)黄夏年：《杨文会与达磨波罗复兴佛教观比较》，载《中国文化研究》1998年第3期，第135—142页；惟善：《当代中国佛教留学僧运动——以斯里兰卡国留学僧为例》，载《世界宗教文化》2006年第2期，第1—9页；张双智：《中国僧侣南亚、东南亚抗战宣传活动考述》，载《福建师范大学学报（哲学社会科学版）》2015年第3期，第123—131页；惟善：《略论太虚大师与斯里兰卡南传佛教》，载《世界宗教文化》2018年第3期；龚隽：《太虚的世界佛教运动与文明论述——以1920年代为中心》，收录王颂编《北大佛学》第1辑，北京：社会科学文献出版社，2018年，第141—167页；范文丽：《法舫与近代中国“世界佛教”运动》，载《世界宗教文化》2021年第4期，第152—159页。
(2)锡兰：今斯里兰卡，佛授长老的中国佛教研究完成于英殖民时期，彼时锡兰尚未更名为斯里兰卡。
(3)Ananda W. P. Guruge, From the Living Fountains of Buddhism:Sri Lankan Support to Pioneering Western Orientalists. Colombo:The Ministry of Cultural Affairs, 1984, pp.ⅰⅺ–ⅰⅹⅹⅳ, 216–333.
(4)A. P. Buddhadatta, Abidhammāvatāra and Rūpārupavibhāga. London:Pali Text Society, 1915.
(1)A. P. Buddhadatta, ed. Buddhadatta’s Manuals, Part 1:Abhidhammāvatāra and Rūpārūpavibhāga, Part 2:Vinayavinicchaya and Uttaravinicchaya. 1915, 1928. Combined reprint, London:Pali Text Society, 1980.
(2)A. P. Buddhadatta,Śrībuddhadattacaritaya, Colombo:S. K. Candratilaka, 1954.
(3)收录Ananda W. P. Guruge, op. cit., pp. lxvi–lxix。该书中未注明资料来源，但指明是Horner于1962年所写，原出处待考。不过剑桥大学Faculty Library网站上公布了该馆保存的Isaline Blew Horner藏品的目录。据该目录，其中编号IH A/8/4藏品为5页打字稿，时间为1963年8月30日。内容讲述了A. P. Buddhadatta与巴利圣典协会的关系。参见https://www.ames.cam.ac.uk/faculty-library/archive/collection-isaline-blew-horner-1896-1981-pali-scholar#articles, accessed August 15, 2024。
(4)Bambarende Siri Sivali,ŚrīBuddhadatta. Colombo:Anula Press, 1965.
(5)Anula de Silva, Agga MahāPaṇḍita PolwattēBuddhadatta MahāNāhimi. Colombo:S. Godage&Brothers(Pvt)Ltd., 2002.
(6)Anula de Silva(Author), Tharangani Perera(Trans.), Aggamaha Panditha Polwatte Buddhadatta Thero. Colombo:S. Godage&Brothers(Pvt)Ltd., 2017.
(7)Anula de Silva, op. cit., p. 4.
(1)A. P. Buddhadatta,Śrībuddhadattacaritaya, pp. 6, 29, 32, 37–40, 43, 54–55, 59–60.
(2)Ibid., pp. 126–182.
(3)Ibid., pp. 337–339, 340–343.
(4)A. P. Buddhadatta,“The Nāmarūpapariccheda of Anuruddha,” Journal of the Pali Text Society 14(1913):1–114.佛授本人在《巴利圣典学会学刊（1915—1916）》[Journal of the Pali Text Society(1915–1916)]对1913—1914版的《名色分别论》做了勘误，参见A.P. Buddhadatta,“Corrigenda in Nāmarūpapariccheda(Journal 1913–1914),” Journal of the Pali Text Society 16(1915):54–56。
(5)A. P. Buddhadatta, Abidhammāvatāra and Rūpārupavibhāga. London:Pali Text Society, 1915.
(6)A. P. Buddhadatta, Saddhammapajjotikā. London:Pali Text Society, 1931–1940.
(7)A. P. Buddhadatta, Sammohavinodanī. London:Pali Text Society, 1923.
(8)A. P. Buddhadatta, Vinayavinicchaya and Uttaravinicchaya. London:Pali Text Society, 1928.
(9)A. P. Buddhadatta and A. K. Warder, Mohavicchedanī. London:Pali Text Society, 1961.
(10)A. P. Buddhadatta, Paramatthavinicchaya. JPTS, 1985, pp. 155–226.
(1)A. P. Buddhadatta, TheravādīBauddhācāryayō. Ambalamgoḍa:S. K. Candratilaka, 1960, pp. 1–30, 54–55.
(2)A. P. Buddhadatta,“Some Corrections of Geiger’s Mahāvaṁsa Translation,” University of Ceylon Review, vol. VII, no. 2, 1949, pp.106–118;“Some Corrections of Geiger’s Cūlavaṃsa Translation,” University of Ceylon Review, vol. VIII, no. 3, 1950, pp. 161–180.
(3)A. P. Buddhadatta, Corrections of Geiger’s Mahāvaṃsa etc. Ambalamgoḍa:Ananda Book Co., 1957.
(4)如A. P. Buddhadatta Mahathera, Concise Pāli-English(English-Pāli)Dictionary; A. P. Buddbadatta Maha Nayaka Thera, The New Pali Course, Buddhist Cultural Centre, 1937(1997)。
(5)K. D. Somadāsa, LaṃkāvēPuskola pot nāmāvaliya(“Inventory of plam-leaf manuscripts of Lanka”), parts 1, 2 and 3, Colombo;Andada W. P. Guruge op. cit., p.ⅸⅹ.
(6)A. P. Buddhadatta Mahathera, TheravādīBauddhācāryayō.
(7)A. P. Buddhadatta Mahathera, Bhāratīya Bauddhācāryayō, Colombo:Manimelvaḍu Ratnasiri, 1949.
(8)A. P. Buddhadatta Mahathera, Samīpātītayehi Bauddhācāryayō, Colombo:S. Godagēsaha Sahodarayō, 1964(2008).
(9)参见《吉祥佛授传》佛授论著列表。笔者虽曾委托他人在斯里兰卡复制这些文章，但据告知未能寻获。科伦坡国家图书馆尽管保存了其中的部分期刊，但早期期刊残损严重。据查阅者报告，这些文章可能被刻意撕掉了。
(1)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Hiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Records of the Western World), vol. 1, Maradana:Mahabodhi Press, 1938.
(2)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Hiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Records of the Western World), vol. 2, Maradana:Mahabodhi Press, 1939.
(3)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Cīnaterungēgamanvistara hāHiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Recors Of The Western World By Hiuen Tsiang A. D. 629). Ambalamgoḍa:Ānanda pot samāgama, 1961, p. 390.
(4)A. P. Buddhadatta,Śrībuddhadattacaritaya, pp. 209–213.
(5)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Cīnaterungēgamanvistara hāHiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Recors Of The Western World By Hiuen Tsiang A. D. 629). Ambalamgoḍa:Ānanda pot samāgama, 1961, p. vi.
(1)A. P. Buddhadatta,Śrībuddhadattacaritaya, p. 206.
(2)Takakusu Junjiro(Trans.), A Record of Buddhist Religion as Practised in India and Malay Archipelago(A. D. 671–695), Oxford:Clarendon Press, 1896.但未在僧译本序和导言发现译者提及高楠顺次郎（Takakusu Junjiro）的名字。
(3)Lectures In Buddhism:His Eminence Tai Hsü, Paris, Imp. Union, 1928.近年该书及其书评曾被译成中文。此前学界似未曾注意到佛授在1940年曾将书中的传记内容编译为僧伽罗语。
(4)A. P. Buddhadatta,Śrībuddhadattacaritaya, p. 173.
(1)Wolfgang Schumacher, Buddhistische Meditation:Praktische Ratschläge. München–Neubiberg:Benares, Verlag, 1931.
(2)Volker Zotz, Auf den glückseligen Inseln:Buddhismus in der deutschen Kultur. Berlin:Theseus, 2000, p. 208.
(3)Markus Hieber, Buddhismus in der Nazizeit. München:GRIN Verlag, 2001.
(4)A. P. Buddhadatta,Śrībuddhadattacaritaya, p. 163.
(5)Ibid., pp. 214–218.
(6)Ibid., p. 214.
(7)Ibid., p. 218.
(1)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Cīnaterungēgamanvistara hāHiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Recors Of The Western World By Hiuen Tsiang A. D. 629), Ambalamgoḍa:Ānanda pot samāgama, 1961, p. vi.
(2)Ibid., p. 19.
(3)Swarna Jayaweera,“British Educational Policy in Ceylon in The Nineteenth Century,” Paedagogica Historica:International Journal of the History of Education 9(1969):83.
(4)R. F. Gombrich, Theravada Buddhism:A Social History from Ancient Benares to Modern Colombo. London and New York:Routledge&Kegan Paul, 1988, p. 132.
(1)Hiuen Tsiang(Author), A. P. Buddhadatta Thera(Trans.), Cīnaterungēgamanvistara hāHiyuṃsiyaṃbhramaṇavṛttāntaya(Buddhist Recors Of The Western World By Hiuen Tsiang A. D. 629). Ambalamgoḍa:Ānanda pot samāgama, 1961, p. vi.
(2)A. P. Buddhadatta,Śrībuddhadattacaritaya, pp. 206–214.
(3)Ibid., p. iii.
(4)馬場紀寿：『仏教の正統と異端——バーリ・コスモポリスの成立』，東京：東京大学出版会，2022年，第125—126頁。该书现已由陈映锦教授译为中文，笔者有幸参阅了翻译草稿《佛教的正统与异端——巴利语世界的成立》（马场纪寿著，陈映锦译，王俊淇、张邱悦校，待出版），在此特致谢意。
(1)馬場紀寿：『仏教の正統と異端——バーリ・コスモポリスの成立』，第191—196頁。
(2)Anula de Silva, op. cit., pp. 42–43.
(3)A. P. Buddhadatta,Śrībuddhadattacaritaya, p. 104; Anula de Silva, op. cit., pp. 25–26.
(1)库勒拉特纳提到的“阿波洛尼娅”是佛授长老年少出家时第一位供养人，这位年长的妇人对当时的沙弥佛授视如己出。而她是锡兰独立领袖、宪政改革先驱Sir James Peiris的母亲。
(2)Anula de Silvā, op. cit., pp. 28–29.
(3)Tissa Fernando,“The Western Educated Elite and Buddhism in British Ceylon:A Neglected Aspect of the Nationalist Movement,” in Tradition and Change in Theravada Buddhism. Ed. Bardwell L. Smith, Leiden:Brill, 1973, p. 21.
(4)G. D. Bond, The Buddhist Revival in Sri Lanka:Religious Tradition:Reinterpretation and Response. Columbia, S. C.:University of South Carolina, 1988, p. 18.
(5)A. P. Buddhadatta,Śrībuddhadattacaritaya, pp. 105–106; Anula de Silva, op. cit., pp. 26, 29–30.
(1)柏尔瓦德佛授的僧伽罗语版的巴利语教材即出版于1923年。
(2)馬場紀寿：『仏教の正統と異端——バーリ・コスモポリスの成立』，第213—220頁。
(3)根据奥山直司的研究，日本首位欧洲留学僧之一的赤松连城，曾在赴欧时途经锡兰，并将锡兰的情况告知当时在日本复兴戒律的云照，激发了他了解锡兰佛教的兴趣。于是云照便计划派遣弟子兴然前往。而1882年作为日本皇室外交代表的栖川宫炽仁亲王也曾在访欧途中停靠锡兰的加勒，并受邀前往锡兰总督的本地副官马哈茂达利（Mahamdali）的宅邸。随行人员之一的林董（1850—1913）提及“日本亦是佛教国家”。马哈茂达利大喜，让外甥古内拉特纳（E. R.Gooneratne）向南条文雄致信，表示愿为赴锡兰研究修行佛法者提供便利。三年后，古内拉特纳致信林董，随后与南条文雄之间开启了书信往来。在信中古内拉特纳表达了对日本佛教的兴趣。而上述机缘后来促成了1886年南条文雄的学生释兴然首次赴锡兰留学并受比丘戒，其后回到日本积极传播上座部佛教，成为近代东亚佛教僧侣赴上座部佛教国家留学的开端。奥⼭直司：『⽇本仏教とセイロン仏教との出会い：釈興然の留学を中⼼に』，載『コンタクト·ゾーン』2008年第2期，第23—36頁。
(4)釈宗演：『西南之佛教』，東京：伊東直三，1889年，第34頁；馬場紀寿：『仏教の正統と異端——バーリ・コスモポリスの成立』，第225頁。
(5)Fa Xian(Author), W. Charles de Silva(Trans.), FāhiyangēBauddharājadhāni saha VandanāGaman Vistaraya(kri. va. 399–414). N. J. KurēSamāgama, 1921(Reprint:Colombo:Urumayan hāSaṃskṛtika Kaṭayutu Amātyaṃśaya; Samasta Laṃka Bauddha MahāSammēlanaya, 2010);佟加蒙、杜雪娇《〈佛国记〉在斯里兰卡的译本传播与外译策略》，收录石云涛主编《比较文学与比较文化论丛（第三辑）》，北京：中国商务出版社，2021年，193—203页。
(1)例如Anagarika H. Dharmapala,“Chinese Buddhism,” Maha Bodhi and the United Buddhist World 14. 3(1914):47–49.
基本信息:
DOI：10.19326/j.cnki.2095-9257.2026.02.005
中图分类号:B948
引用信息:
[1]李灿,孙文玥.柏尔瓦德佛授对中国佛教与典籍的研究：上座部佛教与中国佛学的相遇[J].国际汉学,2026,No.53(02):44-58+156-157.DOI:10.19326/j.cnki.2095-9257.2026.02.005.
基金信息:
国家社会科学基金冷门绝学研究专项“古逸汉译佛典研究”（项目编号：25VJXG022）的阶段性研究成果; 北京外国语大学“双一流”建设科研项目“《佛国记》和《大唐西域记》僧伽罗语译本研究”（项目编号：YY19ZZB020）资助