『根本説一切有部毘奈耶』波逸底迦第 21 条におけるチューラパンタカの物語 —「根本有部律」の編纂目的との関係において=The Cūḷapanthaka (Cūḍapanthaka) Story in the Monk’s 21st Pācittiya (Pāyantikā) Rule in the Mū̄lasarvāstivā̄da Vinaya: Searching for the Purpose of Compilation of the Mū̄lasarvāstivāda Vinaya
Provisions 21 to 24 of the pa ̄cittiya (pa ̄yantik ̄a) in the Vinaya list rules for when monks ex- hort nuns. According to the eight garudhamma (gurudharma) of nuns, nuns are obligated to periodically receive instruction from monks. The P ̄ali Vinaya, Mah ̄ı ́s ̄asaka Vinaya, and Maha ̄sa ̄m. ghika Vinaya all have these 4 provisions, though the Dharmaguptaka Vinaya, Sarv ̄astiv ̄ada Vinaya, and Mu ̄lasarva ̄stiva ̄da Vinaya do not have the 23rd, and have only three provisions. This paper discusses the fact that the story of Cu ̄d.apanthaka, used as an origin story in provision 21 of the p ̄ayantik ̄a in the Mu ̄lasarva ̄stiv ̄ada Vinaya, is critical in explaining the circumstances of the compilation of that vinaya, and that it provides information to explain the problem of why this massive collection has so many stories. As an aside, it discusses the relationship between the Sarva ̄stiva ̄davinaya-vibh ̄a.s ̄a 薩婆多毘尼毘婆沙 (T 1440), a commentary on the Sarv ̄astiva ̄da Vinaya, and the Mu ̄lasarva ̄stiv ̄ada Vinaya. Comparing provision 21 of the extant six vinayas, one can see that the ́sik.s ̄apada of the Mu ̄lasarva ̄stiv ̄ada Vinaya contains peculiar wording. All ́sik.s ̄apadas in the other five vinayas state, “Whatever monk, not agreed upon, should exhort nuns, there is an offence of pa ̄cittiya (p ̄ayantik ̄a),” while only the Mu ̄lasarv ̄astiv ̄adavinaya-vibhan ̇ga allows for exceptions, saying “Whatever monk, not agreed upon by sam. gha, should exhort nuns, there is an offence of p ̄ayantik ̄a in a case other than that for which he has obtained appropriate dharma”. The rather long origin story of Cu ̄l.apanthaka serves to establish the exception, which is peculiar to the Mu ̄lasarva ̄stiv ̄ada Vinaya. Further, based on the four episodes within the story of Cu ̄l.apanthaka, four other stories of previous lives are incorporated. Under these circumstances, we can see that the story of Cu ̄l.apanthaka was used to implement special conditions for exceptions to provision 21 of the p ̄ayantik ̄a in the Mu ̄lasarv ̄astiv ̄ada Vinaya, and that it was used to incorporate the four stories of previous lives. It is well known that many stories not found in other vinayas are found in the Mu ̄lasarva ̄stiva ̄da Vinaya, although the motivations for their inclusion have not been discussed. The case of provision 21 of the pa ̄yantik ̄a shows that stories were used as theoretical rationales for revising vinaya rules. From this fact, we can determine that the objective for compiling the Mu ̄lasarv ̄astiv ̄ada Vinaya was not to simply introduce stories, but to revise the Vinaya overall. Supplementary note: In the Sarv ̄astiv ̄adavinaya-vibha ̄.s ̄a, there is a description which accepts the above-mentioned exception in the 21st p ̄acittiya (pa ̄yantik ̄a) in the Mu ̄lasarv ̄astiva ̄da Vinaya. This explains the fact that some information from the Mu ̄lasarv ̄astiva ̄da Vinaya influenced the compilation, or translation, of the Sarva ̄stiva ̄davinaya-vibh ̄a.s ̄a.
目次
I 1 II 2 III 4 IV 5 V 15 パーリ律 16 『五分律』16 『摩訶僧祇律』17 『四分律』17 『十誦律』18 『根本説一切有部毘奈耶』19 VI 結論 20 VII 附論(『薩婆多毘尼毘婆沙』との関係) 20 1) 第 21 条に対する注釈 21 2) 第 22 条に対する注釈 21 3) 意味不明な注釈文 21 4) 「拘摩羅偈」という語に対する注釈文 22
