Buddhism in the Southern dynasty; 大般涅槃經集解=Dàbānnièpánjīng jíji; 法身=Dharmakāya (fǎshēn); 佛性=Buddha-nature (foxing); 大般涅槃經=Mahāparinirvāṇa sūtra (Dàbānnièpán jīng)
摘要
The Anthology of Commentaries to the Mahāparinirvāṇa sūtra (Dàbānnièpánjīng jíjiě 大般涅槃經集解) commissioned by Liáng Wǔdì 梁武帝 (464-549, r. 502–549) is the only extant primary source that preserves the original prefaces and commentaries devoted to the Mahāparinirvāṇa sūtra (Dàbānnièpán jīng 大般涅槃經) from the Southern dynasty, beginning with Zhú Dàoshēng’s 竺道生 (355-434) commentary in 432 to the anthologies compilation in 509 CE. This text and the period it covers have received minimal Western scholarly attention. It is an important record in regards to the influence of the Mahāparinirvāṇa sūtra on the emerging discourse upon the nature of Nirvāṇa and its attainment initiated by Kumarājīva’s 鳩摩羅什 (344-413) translation project and his disciples Sēngzhào 僧肇 (384-414) and Dàoshēng who further developed this discussion in their writings and formed the context in which the commentaries in the Jíjiě emerged. Emperor Wǔ’s decree to compile all of the Southern commentaries on the Mahāparinirvāṇa sūtra into one document, which seems designed to facilitate a conference or reading of the sūtra, shows an earnest intention by him and the compilers of the Jíjiě to understand the nature of the Buddha’s Nirvāṇa. Although, this text likely did not carry the name Jíjiě originally, it may be the first commentary of this genre. The numerous parallels in the language used in the preface collection strongly suggest that the commentators were influenced by Sēngzhào’s writings and his Commentary to the Translation of the Vimalakīrti sūtra (Zhù wéimó jié jīng 注維摩詰經) is likely the origin for its structure. The preface collection of the Jíjiě is the major material under investigation in this prelimanry study. They use a similar theme as Dàoshēng in describing Nirvāṇa as the single essence or principle that is already present and upon the cessation of the afflictions becomes final Nirvāṇa. However, rather than a personal liberation through the complete cessation of the physical and mental aggregates associated with the early teachings and the Lotus sūtra (Miàofǎ liánhuá jīng 妙法蓮華經), the accomplishment of the Nirvāṇa essence within all sentient beings emphasized by these writers is the eternal body of the Dharmakāya (fǎshēn 法身). Buddhahood is the capacity of transforming in response to the needs of sentient beings, since it has capacity to reflect everything and to know all past, present, and future karma. Thus, the Buddha, enlightened, and unenlightened beings alike are engaged together in continual practice towards universal enlightenment. Although the the term Buddha-nature (foxing 佛性) is not emphasized in this collection, the concept of universal enlightenment is very much present, albeit through the teaching of the Dharmakāya.
目次
Abstract I Acknowledgements III Table of Contents IV Chapter 1 Introduction 1 1.1 The Pluralism of the 3rd and 4th centuries 1 1.2 Kumarājīva and the Emerging Uniformity of the 5th and 6th centuries 4 1.2.1 Sēngzhào, Dàoshēng and the Discourse on Nirvāna 6 1.2.2 The Arrival of the Mahāparinirvāna sūtras 8 1.2.3 The Dàbānnièpánjīng jíjiě 13 Chapter 2 The Dàbānnièpánjīng jíjiě 16 2.1 Dating the Anthology 16 2.2 What is the Jíjiě? 19 Chapter 3 The Themes of the Preface Collection 26 3.1 Nirvāna, the Single Essence 26 3.2 The One Nirvāna as the Dharmakāya 29 Chapter 4 Conclusion 34 4.1 Dharmakāya, the Salvific Body of Nirvāna 34 Chapter 5 The Preface Collection Translation 38 5.1 The Preface Collection 38 5.1.1 Emperor Wǔ’s Introduction 40 5.1.2 Dàoshēng 45 5.1.3 Sēngliàng 47 5.1.4 Fǎyáo 50 5.1.5 Tánjì 52 5.1.6 Sēngzōng 57 5.1.7 Bǎoliàng 60 5.1.8 Zhìxiù 66 5.1.9 Fǎzhì 71 5.1.10 Fǎān 77 5.1.11 Tánzhǔn 79 Bibliography 81 Primary Sources: Chinese 81 Primary Sources: English 82 Secondary Sources 82
