「原始涅槃経」の存在 : 「大乗涅槃経」の成立史的研究　その1

概要

論文の詳細を見る
INTRODUCTION　　Dr. Ōchō has offered the suggestion, which still remains unexamined, that initially the first one third of the MMPS, ending with the chapter “Niksepa”, might have been compiled.We on the whole agree with his suggestion because of the following two facts: 1) there are so many contradictions in the content of the former one third and the latter two thirds, not merely in regard to doctorine but also as regards historical background; and 2) in the three versions of the MMPS, two Chinese (Taisho No. 374=Ch. 1, Taisho No. 376=Ch. 2) and one Tibetan (Peking No. 788=T), corresponding passages have in most cases been enlarged not at random but in the order Ch. 2→T→Ch. 1, and this direction is quite likely to suggest the circumstances of the compiling process of the MMPS.The establishment of the primitive sūtra (PMMPS) as a prototype of the MMPS would solve the two problems mentioned above in a reasonable way.Firstly, the contradictions between the former and the latter parts could be regarded as the result of the transformation undergone in the course of the development of the MMPS from the PMMPS into the MMPS in its extant form.Secondly, the PMMPS could also function as a Idealtypus explaining the meaning of the direction of enlargement in the order Ch. 2→T→Ch. 1.In examining the suggestion offered by Dr.Ōchō, we shall in this paper search for the PMMPS as it may be induced on the basis of the two above mentioned factors.CONCLUSION　　The PMMPS was composed of chapters 1, 2, 3, 4, 6, and 7 (the numbering follows Ch. 2) with the exception of some passages which must have been inserted in the course of the enlargement of the PMMPS.The supporters of the PMMPS were called dharmabhānakas.They had almost no samghas and usually traveled individually with laymen, including the candālas or untouchables, who did not accept pañcaśiksāpadas and were armed with weapons.They were not rigorous in applying the Vinaya rules and were tolerant of those who violated the Vinaya.They had no intention of criticizing those who belonged to the Hīnayāna vehicle and kept flexibly in touch with both monks and laymen.The thought of the PMMPS as presented by the dharmabhānakas was the eternity of the dharmakāya.As an epithet of the Buddha, they accepted the term ātman, which was one of the items of the caturviparītadrsti and had been strictly avoided in Buddhist literature.The MMPS, on the other hand, is supported by people who call themselves bodhisattvas.They have settled in places connected with the stūpas and begun to build up an organization including laymen in which priority is given to the monks.They are more strict in keeping rules than the dharmabhanakas and draw a definite line between not only laymen but also violators of the Vinaya and the bodhisattvas themselves.They have started criticizing the sravakas and have become intolerant of the candalas.The bodhisattvas advocate the theory of tathāgatagarbha.They claim that all sentient beings have the essence of Buddhahood, or the dharmakāya, in their individual personality, but in the state of a cause, which they call buddhadhātu.They have remodeled the theory of the caturviparitadrsti of the PMMPS into their own pattern on the basis of the theory of tathagatagarbha and use the term atman as an epithet of buddhadhātu.Lastly, this PMMPS, completed as an Idealtypus, may well be identified as either the Mahāparinirvānasūtra translated by An Fa xian (安法賢) or that translated by Zhi Qian (支謙), both of which are lost but recorded in the Chinese catalogue of translators of the Tripitaka
東京大学東洋文化研究所,The Institute of Oriental Culture, University of Tokyoの論文

著者

下田正弘
東京大学

「原始涅槃経」の存在 : 「大乗涅槃経」の成立史的研究　その1

スポンサーリンク

概要

著者

関連論文

スポンサーリンク

「原始涅槃経」の存在 : 「大乗涅槃経」の成立史的研究 その1

スポンサーリンク

概要

著者

関連論文

スポンサーリンク

「原始涅槃経」の存在 : 「大乗涅槃経」の成立史的研究　その1