チベット語訳『八千頌般若』の改訳過程とその背景: 近代日本の入蔵者らによる将来本を手がかりとして=On Retranslation Process of the Tibetan Version of the Astasāhasrikā Prajñāpāramitā and its Background
Buddhist and other texts were brought from Tibet to Japan by KAWAGUCHI Ekai (1866-1945), NŌMI Kan (1868-1901?), TERAMOTO Enga (1872-1940), AOKI Bunkyō (1886-1956), and TADA Tōkan (1890-1967). Each of these imported a copy of the Tibetan translation of the (Ārya-)Aṣṭasāhasrikā Prajñāpāramitā, Tib. 'Phangs pa shes rab kyi pha rol tu phyin pa brgyad stong pa (hereafter Aṣṭa and brGyad stong Pa respectively). Regarding the compilation process of the Aṣṭa, primarily using the Tibetan translation the brGyad stong pa, the author has previously discussed the two versions of the Aṣṭa in India and the three versions of the brGyad stong pa in Tibet. I pointed out that among them there are extant examples of the same sūtra copied separately (many of them are decorated texts with dark blue paper and using gold and silver lettering) as an independent edition not included in the Kanjur, and that among them there are Tibetan texts older than the extant Sanskrit text of the Aṣṭa from Nepal. In other words. it was found that even though the date of copying of a decorated text was relatively recent, the content of some manuscripts preserved an older textual lineage not included in the Tshal pa group. These texts are significant for an understanding of the compilation process of the Aṣṭa. In this paper I examine two kinds of manuscripts of Tibetan translations of the Aṣṭa imported to Japan by modern Japanese Buddhists, identifying the position of their manuscripts among the extant brGyad stong pa texts included in the Kanjur, and furthermore clarify the background of the development of three versions of the brGyad stong pa in Tibet.
