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大衆部と大乗=Mahāsāṃghikas and Mahāyāna |
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| 著者 |
辛嶋静志 (著)=Karashima, Seishi (au.)
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| 掲載誌 |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| 巻号 | v.66 n.1 (總號=n.143) |
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| 出版年月日 | 2017.12.20 |
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| ページ | 411 - 405 |
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| 出版者 | 日本印度学仏教学会 |
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| 出版サイト |
http://www.jaibs.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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| キーワード | 方等経; 大乗の起源; 大衆部; 方広経 |
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| 抄録 | By investigating Chinese translations of Buddhist scriptures and the old catalogues, we can trace the transition of titles of Mahāyāna sutras from *vevulla to vaitulya, and then to vaipulya and finally to mahāyānasūtra. In a collection of vaitulya-cum-mahāyāna-scriptures, *Mahāvaitulya-Mahāsannipāta by name, we find sentences which reveal composers of the vaitulya-scriptures were Mahāsāṃghikas. On the other hand, several facts indicate that the Sarvāstivāda school originally did not accept Mahāyāna Buddhism, e.g. the Abhidharma texts of this school never refer to Mahāyāna sūtras. I assume that members of the Mahāsāṃghikas composed new scriptures, often consisting of questions and answers, condemning the conservative thoughts on Buddhist doctrines and called these newly-composed texts vedulla / vaitulya, meaning that they were “irregular” as Buddha’s scriptures but “incomparable, peerless”. Later, they came to be called, in a more positive way, vaipulya “fullness”. Much later still, they came to be called mahāyāna-sūtra as well. As time went by, and these Mahāyāna scriptures and doctrines became much more popular, members of other schools began to acknowledge and absorb them as well. I assume, further, that the original background of the Madhyamaka school might have been the Mahāsāṃghikas, while that of the Yogācāra school may have been the Sarvāstivādins. |
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| 目次 | 1. 「方等」の起源と意味 411
2. 誰が方等経典を作ったか 408 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.66.1_411 |
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| ヒット数 | 211 |
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| 作成日 | 2022.07.28 |
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| 更新日期 | 2022.07.28 |
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