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『大仏頂別行法』の基礎的研究=A Study of the Dafo ding bie xingfa 大佛頂別行法 |
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| 著者 |
林敏 (著)=Lin, Min (au.)
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| 掲載誌 |
仙石山論集=Sengokuyama journal of Buddhist studies
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| 巻号 | n.3 |
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| 出版年月日 | 2006.09.30 |
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| ページ | (122) - (80) |
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| 出版者 | 国際仏教学大学院大学 |
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| 出版サイト |
http://www.icabs.ac.jp/
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| 出版地 | 東京, 日本 [Tokyo, Japan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 日文=Japanese |
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| ノート | 林敏(国際仏教学大学院大学博士課程) |
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| キーワード | 中国; 日本; 仏教学; 大仏頂別行法; 基礎的研究; 金剛寺本; 大正蔵本; 敦煌本 |
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| 抄録 | The text, whose complete title is Da fo ding rulai fangguang xidanduo bandanluo dashenli doushi yiqie zhouwang tuoluoni jing da weide zuisheng jinlun sanmei zhou pin diyi 大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經大威德最勝金輪三昧咒品第一, is included in volume 19 of the Taisho Canon (No. 947). This version is based on a manuscript which was copied in year 3 of the Enkyu Era 延久 (1071 C. E.) and belong to the Sanmitsu Collection 三密蔵 of To-ji 東寺.
The traditional catalogues of Buddhist scriptures contain no reference to the Dafo ding bie xingfa. We find, however, a total of 14 manuscripts of the text in the Dunhuang collections. They are complete or partial texts which represent a separate recension different from the Taisho text. Two of them record the date of their copying: one goes back to year 1 fo the Tianfu Era 天復 (902), and the other to year 2 of the same era (903). Judging from the palaeographic features of the manuscripts, five of them appear to have been written during early Tang. Roughly speaking, the Dunhuang recension differs from the Taisho version mainly in the dharani 陀羅尼 section, while the portions which precede and follow the dharani are more or less similar.
The recent survey of Nara and Heian Buddhist manuscripts in Japan undertaken by Prof. Toshinori Ochiai led to the discovery of another manuscript of the Dafo ding bue xingfa in 2005. The manuscript belongs to the Amano-san Kongo-ji 天野山金剛寺 (Osaka Prefecture) and appears to date back to the late Heian Period (1086-1192). It seems to represent a separate version distinct from the Taisho and Dunhuang recensions. The extant manuscripts of the Dafo ding bie xingfa attest thus to the wide-spread circulation of this scripture in Tang China and Heian Japan.
Thestemmate which emerge from the hilological analysis of the text are:
(1) The Kongo-ji lineage (three incomplete fragments named A, B, and C);
(2) The Taisho lineage (2 MSS and the printed text of the Taisho Canon);
(3) Dunhuang lineage (14 MSS, complete or incomplete).
The Dafo ding bie xingfa stresses the magical power and merits fo the dharai. This does not mean that typical values of Buddhist spirituality are completely absent. The follower is told to cultivate utter suncerity 誠心 which leads to the generation of the aspiration for Awakening (*bodhicitta 菩提之心). All Saints will then protect the follower, his or her magical power will increase, and ultimately he or she will attain Liberation (*vimukti 解脫). The central interest of the scripture lies, however, in the preaching fo various dharnis suited for such worldly purposes like prosperity in trade, protection from diseases, animal epidemics, robbers, disasters, fear, evil people, slanders, insect pests, drowning, sterility, evil spirits, handicaps, the way to make one's house safe or how to complete a journey without dangers, etc.
The Dafo ding bie xingfa appears to be very closely related to the Surangamasamadhisutra 首楞嚴經 in seven scrolls 七卷, a scripture translated or compiled aroud 700. There is a very large number of similarities and parallel passages between these two texts, which I intend to analyse in detail in a forthcoming paper. The Dafo ding bie xingfa also displays marked similitude to the *Dharanisamuccaya 陀羅尼集經 translated by Atikuta 阿地瞿多 in 654 and the *Mahapratisaradharani 佛說隨求即得大自在陀羅尼神咒經 translated by Ratnacinta 寶思惟 in 693.
According to the interlinear remark following the title of the Dafo ding bie xingfa in the Taisho Canon, the text was 'translated by Subhakarasimha' 無畏出. In my opinion, however, the rendering of the Dafo ding bie xingfa cannot be attributed to Subhakarasimha 善無畏 (637-735) beyond doubt, but the translator or compiler of this text seems to have been connected to the famous Indian scholar-monk. The translation or compilation of the Dafo ding bie xingfa cannot be placed earlier than 700. Since the text is traditionally attributed to Subhakarasimha, the latter's date may also offer a clue. |
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| 目次 | [Table of Contents]
1. はじめに p.122(179)
2. 「録外—14」（金剛寺本系統）の考察 p.121(180)
（1） テキスト （A 断簡 B 断簡 C 断簡） p.121(180)
A. 書誌と概要
B. 法量
C. 書風の特徴—筆、紙、墨、界線—
（2） 「録外—14」の思想内容 p.119(182)
3. 大正蔵本系統の考察 p.117(184)
（1） テキスト p.117(184)
A. 活字本—大正蔵本（経典番号947）[底本：延久三年写東寺三密蔵本]—
B. 写本—東寺三密蔵本写本—東寺三密蔵本
（2） 経録上からの考察 p.115(186)
（3） 訳者は善無畏（637～735）か p.115(186)
（4）大正蔵本の内容構成について p.114(187)
A. 内容構成
B. 敦煌写本—日本撰述説の排除—
C. 首楞厳経（十巻本）と同文の部分
4. 敦煌本系統の考察 p.112(189)
（1） テキスト p.112(189)
（2） 内容構成の検討 p.109(192)
A. 大正蔵本とほぼ一致する部分（1～114 行）
B. 大正蔵本と異なる部分（142～379 行）
C. 金剛寺本・大正蔵本と部分的に一致、或いは類似した部分（379～571 行）
5. 金剛寺本と大正蔵本・敦煌本との関係 p.108(193)
（1） 「録外—14」と大正蔵本の比較 p.108(193)
（2） 「録外—14」と敦煌本の比較 p.98(203)
（4） 大正蔵本と敦煌本の比較 p.95(206)
6. 本経が典拠とする経典の考察 p.93(208)
（1） 大正蔵本・敦煌本與阿地瞿多訳の『陀羅尼集経』 p.93(208)
A. 比較
B. 『陀羅尼集経』及び阿地瞿多について
（2） 大正蔵本と唐宝思惟訳の『仏説随求即得大自在陀羅尼神呪経』 p.90(211)
A. 比較
B. 『仏説随求即得大自在陀羅尼神呪経』及び宝思惟について
7. 終わりに p.86(215)
参考文献 p.83(218) |
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| ISSN | 13494341 (P) |
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| ヒット数 | 238 |
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| 作成日 | 2016.08.15 |
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| 更新日期 | 2019.02.26 |
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