日本における『金七十論』とその注釈書について
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概要
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It is not unusual to see Buddhist texts mentioning and criticising other philosophical schools. Amongst these, Sāṁkhya and Vaiśeṣika have received particular attention. The fact that the *Suvarṇasaptatiśāstra (hereafter, Ss), translated by Paramārtha 眞諦, and the *Vaiśeṣikadaśapadārthaśāstra 勝宗十句義論, translated by Xuanzang 玄奘, are the only treatises of classical Indian systems rendered into Chinese and included in the Chinese Canon also testifies to the importance attached to these two schools. The way Buddhist thinkers regarded Sāṁkhya philosophy can be grasped from two angles. One is to survey their criticism against this system as reflected in Buddhist philosophical works. The other is to examine how the Ss was understood and assessed in commentaries written by Far Eastern Buddhist thinkers. The latter approach has not been attempted so far, and the present paper is part of a larger project to explore this less known aspect in the history of ideas. It seems that no exegetical work was written on the Ss in traditional China. By contrast, Japanese Buddhists showed considerable interest in this Sāṁkhya text. This can be seen as early as the Tenpyō Era (729-767), when the name of the Ss appears amongst the manuscripts copied by imperial order. We have no concrete data for the following centuries, but later, by the middle of the Tokugawa Period (18th century), the Ss became the object of an intense commentarial activity. Unfortunately, only very few of these works were printed and became available to the general public. Most of the rest has remained practically unknown to outside circles. As much as I could check, no less than 26 commentaries on the Ss (including texts no longer extant) were written during the Tokugawa Period. We know the names of 17 of these exegetes. For three of the commentaries, the authors' names have been lost. An important figure, which I also briefly discuss, is Nyokai Nichimyō 如海日妙 (?-1711) who appears to have written or edited the 'Postface to the *Suvarṇasaptatiśāstra' 金七十論跋 attached to the woodblock print edition of the Ss issued in the Tokugawa Period. My paper also examines the texts and materials used by the scholar-monks associated with the Ss exegetical literature, the common corpus of knowledge shared by them as well as the distinctive characteristics of each of the available commentaries. I have paid special attention to the following three works which illustrate the philological methods of textual interpretation representative of this age: the Kon shichijū ron bikō 金七十論備考 by Gyō' ō Gonzō 曉應嚴藏 (1724-1785), the Kon shichijū ron sho 金七十論疏 by Chidō Hōjū 智幢法住 (1723-1800), and the Kon shichijū ron sōkyō 金七十論藻鏡 by Rinjō Kaidō 林常快道 (1751-1810).
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