||チベット訳『梵天所問経』— 和訳と訳注(6)=An Annotated Japanese Translation of the Tibetan Version of the Brahmaparipṛcchā (6) [Final Portion] |
五島清隆 (著)=Goshima, Kiyotaka (au.)
インド学チベット学研究=Journal of Indian and Tibetan Studies=インドガク チベットガク ケンキュウ
|ページ||87 - 122|
|出版地||京都, 日本 [Kyoto, Japan]|
|キーワード||七邪法; adarśanayogena; adarśaṇayogena; kācamaṇi; dharmabhāṇaka; vidyāmantrapada; Mañjuśrī; Viśeṣacintin; Vimalaketu; Satyacandra; Gopaka|
|抄録||At the end of the preceding volume (bam po), when Devaputra Avaivartika taught what the “Lion’s roar (siṃhanāda)” was, there arose the six kinds of vibration of the whole universe, which made the Buddha smile. When he smiled, a seven-colored light was emitted from his mouth. It circled around him three times and finally disappeared into the top of his head. This indicates that he would predict someone to attain Buddhahood in the future.|
The sixth volume begins with a question asked by Brahmā Viśeṣacintin about the reason for the Buddha’s smile. The Buddha replies to this question and predicts that Devaputra Avaivartika will attain Buddhahood. Devaputra Avaivartika talks to Brahmā Viśeṣacintin about “the strong armor of exertion/diligence (v ̄ıryadrdrhasaṃnāha)”. In other words, it is “an action without action”. The Buddha practiced it in his former life and was predicted by Tathāgata Dīpaṅkara to become the Buddha Śākyamuni. Mahākāśyapa hears the dialogue between Devaputra Avaivartika and Brahmā Viśeṣacintin and thinks that teaching bodhisattvas about a bodhisattva is compared to rain showered by great Na ̄gas. The Buddha explains the good qualities of a bodhisattva in detail by using the metaphor of the ocean.
Afterwards Viśeṣacintin, Mañjuśrī and Devaputra Vimalaketu talk about “an action without action”, especially “hearing without hearing (aśravaṇayogena śravaṇam)”. In other sections of this sūtra, there are similar expressions. For example, in sec. XVIII- 2, “As long as one sees, one sees falsity, and one who does not see sees the truth.” In sec. XX-2, “If one does not take any action, one acts rightly”. And in sec. XXV, “[A bodhisattva] does not see anything because he has detached himself from dichotomy. Non-seeing is right seeing”. These expressions influenced other Mahāyānasūtras such as the Dharmasaṅgītisūtra and Mādhyamika scholars such as Bhāviveka.
Viśeṣacintin, Mañjuśrī and Devaputra praise how splendid this sūtra is and express their strong determination to make it widely known and popular among people. Devaputra Vimalaketu declares: “If someone listens to even a small part of this teaching (dharmaparyāya), I will give him a certification to become a buddha in the future, even if he has not obtained it from the Buddha”. With these words he himself is given certifica- tion by the Buddha because he has neither hoped for nor taken any action to become a buddha. He practised “action without action” without thinking.
Hoping that this sūtra will last forever, Mañjuśrī asks the Buddha to take effective measures. In return, the Buddha teaches the great spells (vidyāmantrapada) which protect the preachers or teachers (dharmabhāṇaka) of this sūtra. Four Heavenly Kings (lokapāla) marvel at the Buddha’s words and promise to protect them. Śakra, Brahmā, and Māra Pāpīyān also promise to protect them. Towards the end of this su ̄tra, the Buddha appoints Ānanda to uphold the sūtra to make it widely known in the world.
|目次||1 はじめに 87|
2 和訳と訳注 91
(XXXIV-2)(30) 「無活動の活動，無実践の実践」と燃灯仏による授記 95
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