『大毘婆沙論』の訳出と綱要書の編集 : 『文義次第』復元への試み=The Translation of the Abhidharmamahavibhasasastra and the Compilation of Its Compendium : An Attempt to Restore the Wenyi cidi文義次第
Xuanzang玄奘translated a total of 76 works in 1347 scrolls巻. A large part of this output comprises extremely voluminous texts such as the Mahaprajnaparamita大般若經(600 scrolls), the Abhidharmamahavibhasasastra阿毘達磨大毘婆沙論(200 scrolls), the Yogacarabhumi瑜伽師地論(100 scrolls), etc. Xuanzang's translations of Abhidharma texts, which include the Abhidharmamahavibhasasastra, the Nyayanusarasastra 阿毘達磨順正理論(80 scrolls), etc., amount to a total of 13 works in a 444 scrolls. It is known that Xuanzang's translation of the Abhidharmamahavibhasasastra has been the object of 18 traditional commentaries, but none of them has survived to this day. Or so it was thought until recently when I have been able to discover fragments from one of these commentarial works in the famous Shinpuku Monastery真福寺in Nagoya, Japan. This is a manuscript from the beginning of the 13^
century which is entitled the Da piposhe lun wenyi cidi大毘婆沙論文義次第. The order of the manuscript folios is not in the correct order. Thanks to our restoration work, about 40% of the text is now available. The manuscript colophon contains the following note concerning the authorship of this treatise :寫本云,此書光法師撰,或玄奘撰.提秀説.'The manuscript says: this work is the composition of either by Master Guang or Xuanzang. [This is] Teishu's view'. The manuscript was copied at Hoju Monastery法住寺in Kyoto. 'Master Guang' must refer to Puguang普光, one of the most important figures who was active in Xuanzang's translation bureau鐸場for about 20 years. By the name of Dasheng Guang大乘光, he actually was the scholar in charge of committing to writing筆受, i.e., producing the final edited form of the Abhidharmamahavibhasasastra translation, and hence the attribution of this exegetical work to Puguang makes good sense. This commentary is actually known to have been first brought to Japan during the Nara Period. We can infer from this that the text had already been in existence by the middle of the 8^
century. It is difficult to ascertain the author on the basis of inner textual evidence, but the ascription of the text to a person closely related to Xuanzang's translation bureau is plausible enough. The appendix to my study contains a reproduction of the restored text of the Wenyi cidi.
