『大智度論』は「本有今無」偈を如何なる空理解のレヴェルで論じているのか : 四十巻本『大乗涅槃経』成立論との連関における一考察=A significant verse of the Mahaparinirvanasutra and its interpretation in the Mahaprajnaparamitasastra
The Mahaparinirvanasutra(『大般涅槃経』T374), translated into Chinese by Dommusin(曇無纖), contains a significant verse stating, "(Dharma, which) existed in the past, do not exist now (本有今無bhutva na bhavati). (Dharma, which) did not exist in the past, exist now (本無今有abhutva bhavati). (Dharma) exist in the three (past, present and future) times(三世有法). Such thoughts (previous three sentences) can not be (無有是処)". This verse however, can neither be found in the Sanskrit fragments, nor in the Tibetan translation (Peking edition, No.788). If we manage to understand, why this verse is included in the Chinese version, we can clarify the process of its formation. The meaning of this verse is, that dharma are neither impermanent, nor permanent. If this is so, how does the Chinese version explain dharma? In the Mahaprajnaparamitasastra (『大智度論』T1509) translated into Chinese by Kumdrajilva(鳩摩羅什)about nine years before the Mahaparinirvanasutra, there are many passages explaining this verse. For example, it is stated that "Since dharmadhatu (法性 the nature of dharma) is sunyata(空), dharma are also sunyata, and that therefore both (dharmadhatu and dharma) are neither impermanent, nor permanent. Dharmadhatu's sunyata should therefore not be seen as nihility, but rather as that, which enables the bodhisattva to turn avidya(無明)into vidya(明). I suggest, that Dommusin adapted the Chinese wording of his translation to the one previously forged by Kumarajalva, as in cases of "本有今無"and"本無今有,已有還無(bhutvaca pratigacchati)". As soon as I get the chance, I hope to examine these questions more in detail.
