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仏典結集で収載されなかったNandopananda[-nagarajadamana] : 上座部における外典文書の形成と展開=Nandopananda[-nagarajadamana] : Formation and Transmission of an Apocryphal Story Not Listed in the Buddhist Councils |
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| 著者 |
林隆嗣 (著)=Hayahsi, Takatsugu (au.)
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| 掲載誌 |
パーリ学仏教文化学=Journal of Pali and Buddhist Studies=パーリガク ブッキョウ ブンカガク
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| 巻号 | n.28 |
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| 出版年月日 | 2014.12 |
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| ページ | 47 - 68 |
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| 出版者 | パーリ学仏教文化学会=SOCIETY FOR THE STUDY OF PALI AND BUDDHIST CULTURE |
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| 出版地 | 大阪, 日本 [Osaka, 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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| 抄録 | The Samantapasadika, a Pali commentary on the Vinayapitaka, composed in the 5th. century A.D., has a list of works, namely, "[the teachings (dhammas)] which were not listed in the three councils": the Kulumbasutta, the Rajovadasutta, the Tikkhindriya, the Catuparivatta, the Nandopananda as well as the Apalaladamana, of which the last one is not counted according to a Sihala-atthakatha (Mahapaccari). They deserve to be called "apocryphal" works of the Theravadins (Mahaviharavasins), which were excluded from the Canon while it was being closed. Clarifying that the Kulumbasutta, the Catuparivatta[-sutta] and the Rajovadasutta in this list were actually cited in the Pali commentaries, I considered the status of those apocryphal suttas through investigation of the fragmentary quotations ([Hayashi 2013], [Hayashi 2014]). In this paper I would research the Nandopananda also found in the same list. In comparison to the subsequent work, the Apalaladamana ("Taming of the Royal Naga Apalala"), we may suppose that the Nandopananda also recounts a story about taming (damana) of Nandopananda known as a famous royal naga. The relevant story with the appellation "Nandopanandadamana" (or "Nandopanandanagarajadamana" in other places) is interpolated in the Visuddhimagga (Vism) by Buddhaghosa. M. Winternitz noticed this story as one of the legends taken from older sources. The Tibetan translation of the Nandopanandanagarajadamanasutra apparently brought from the Theravadins of Sri Lanka was translated into French by L. Feer with information of several related works. D. Fickle, identifying a mural painting in the Buddhaisawan Chapel in Thailand, compared this story with the Mulasarvastivadins' version in search of the common source. P. Skilling investigate the Tibetan translation and introduced different versions in the Theravada literature. The phrases and vocabularies used here represent a distinctive style of the Theravadins. However, it is noteworthy that they are exclusively found in the latest canonical texts (the Niddesa, the Patisambhidamagga, the Apaddna and the Buddhavamsa) and Pali commentaries. Regarding the date of the composition, we need to take account of the fact that this text was already known in the period of composing the Sihala-atthakathas, and that it was, according to the Vism, adduced by the Sri Lankan thera Tipitaka-Culanaga being alive during the reign of the king Kutakannatissa (B.C. 41-19). Owing to the interpolation of the text into the Vism and probably to the entertaining story itself, the Nandopananda[-nagarajadamana] has been able to survive and diffuse widely in the modern Theravada society. |
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| ISSN | 09148604 (P); 24242233 (E) |
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| DOI | https://doi.org/10.20769/jpbs.28.0_47 |
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| ヒット数 | 231 |
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| 作成日 | 2017.05.19 |
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| 更新日期 | 2021.02.04 |
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