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Critical Review for Buddhist Studies

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11

| |The Tridai-stra and the two Lohitya-stras in the

Gilgit Drghgama manuscript : Choi, Jin kyung 9

| |

: : 39

(8392) (601) (Stein 2048) : ( ) 81

| |

(1) : 149

(rNgog Lo ts ba Blo ldan shes rab) ( Theg chen rgyud bla ma'i don bsdus pa) (I) : 191

I : 229

| |James Mark Shields; Critical Buddhism : Engaging with Modern Japanese Buddhist

Thought : 271

| | : 8 / (II)( ) : , , 285

| | 309

| | 317

The Tridai-stra and the two Lohitya-stras in the Gilgit Drghgama manuscript

Choi, Jin kyung


ThisarticleistheaccumulatedresultofmypresentationsgivenattheIABS(InternationalAssociationsofBuddhistStudies)conferencein2011inTaiwan,aswellasattheLMU

(Ludwig-Maximilians-Universitt,Mnchen)-UCB (University of California, Berkeley)

Workshop,Texts andbeyond-NewissuesfromBuddhist

(Critical Review for Buddhist Studies)11(2012. 6) 9p~36p

The Tridai-stra and the two Lohitya-strasin the Gilgit Drghgama manuscript*

_Choi, Jin kyoung(Graduate Student, Ludwig-Maximilians-Universitt, Mnchen)

1990 , , - (Prof. Dr. Jens-Uwe Hartmann) ,

10 vol.11

onMay16th-18th,2012 inMunich,Germany.Abrief introductoryonthetwoLohitya-

straswasalreadygivenattherecentvolumeoftheJournalofIndianandBuddhistStudies

(Vol.60,No.3,March2012:76-79),however,limitedtimeandspacedidnotallowmeto

elaboratemoreonthesubject.Therefore,Itrulyappreciatethisopportunitytointroduce

mydissertationsubjectinalongerversioninthisjournal.Thisresearchwaspossiblewith

thefinancialsupportofDAAD(DeutscherAkademischerAustauschDienst).Iexpressmy

sinceregratitudetomypreviousadvisorProf.MatsudaKazunobuwhoinitiatedmeinto

thisimportantmanuscriptproject,tomycurrentadvisorProf.Jens-UweHartmannforhis

generoussupportsandencouragements ineveryaspect.Special thanks toLewisDoney

whonotonlyproofreadofmyEnglish,butalsoprovidedvaluablecomments.Allmistakes

anderrorsareonmyownresponsibility.

. . 20 , .

: , Tridai-stra, Lohitya-stra I & II, (), (),

The Tridai-stra and the two Lohitya-stras in the Gilgit Drghgama manuscript 11

I. General information on the Gilgit Drghgama manuscript 1)

During the latterhalfof the1990s,partsofaSanskritmanuscript

arrivedontheantiquemarketinLondon.2)Thankstothecolophonin

the final folio,3) it was soon confirmed as the manuscript of the

1) More specific informations on the Drghgama manuscript has been presented by

Hartmann(2000,2002,2004),Melzer(2010).HereImadeanattempttosummarizethe

mostbasicinformationsasbriefaspossible.

2)According to Matsuda Kazunobu, it was Matsuda himself who first encountered this

manuscriptatanantiquebookstoreinLondon.InMarch,1998,onhiswaybacktoJapan

from theSchyenCollectionprojectmeeting inOslo,Matsuda stoppedbySamFoggs

antique book store in London, hoping he could come across other manuscripts from

Afghanistan,forSamFoggwastheonewhohadsoldthefragmentsofthemanuscriptfrom

AfghanistantoMr.Schyen.Mr.Foggshowedhimamanuscriptwhichhehadrecently

importedfromAfghanistanviaDubai.Judgingfromthematerial,thestyleofthescript,the

appearanceofthemanuscript,andalsoitscontents,Matsudacouldalreadypresumethatit

wasthemanuscriptoftheDrghgamaofthe(Mla-)Sarvstivdin,althoughthispartof

the manuscript did not include the colophone. Then he immediately informed other

Schyenprojectmembersaboutthisnews.Herecordsthisincidentinhisshortessayinthe

Newsletter vol. 5 (2006) of the Research and Information Center for AsianReligious

CultureofBukkyoUniversity.Seealsonote7below.

3)Thefollowingistheeditionofthelastuddna(listofcontents)inthefinalfolio.Formore

detailsseeMelzer(2010):11-12;Hartmann(2002:135-144;2004:124-125)

(454v2-6):udda nam*||ukajvakara j cavsis t hah ka s yapenaca (bra)hm(a)jlenaktva cav{i}argobhavatisamudditah ||tdapigal(treyo)dvecalauhityabhite

k(ai)varttathamaastaccabhikuubhate mahallp(haplas caj)vakobhavatisaptamah (vs)ihah ka s yapas caivabrahmaja lamanopama t||(||)(drghga)m(e)laskandhanipt(a)ssamptah ||||samptas cadrgh(ga)mah ||||

12 vol.11

Drghgama,theCollectionofLongDiscourses(oftheBuddha).It

isa largebirch-barkmanuscript,ofwhicheach foliomeasures about

48x9cm,beautifullywrittenintheso-calledGilgit/Bamiyan-TypeII

script.According toLore Sanders paleographic research, this script

suggestsadateforthemanuscriptlaterthanthe6thcentury.4)Onthe

other hand, radiocarbon testing (14C) gave a date between 764 and

1000,5) which clearly supports the earlier suggestion based on

paleographical grounds. It is now generally considered that the

manuscriptmayhavebeenwrittenaroundthesecondhalfof the8th

century.

Although the exact origination of the manuscript is unknown,

according to the antique dealer the manuscript may have been

discoveredinGilgit,theborderareabetweenPakistanandAfghanistan.

In addition, the material, its script and the entire format of this

manuscript are very similar to those of the (Mla-)Sarvstivdins

Vinayavastu manuscript, which is also assumed to have originated

fromtheGilgitarea.Fromthesesimilarities,onecanpresumethatthe

newlydiscoveredDrghgamaalsooriginatesfromGilgitandbelongs

to one of the most influential Buddhist schools, the (Mla)-

Sarvstivdin.

Unfortunately,themanuscriptisincomplete.Thelastfolionumber

is454,butonly less thanhalfof thewholemanuscript isextant,and

most of the folios are in a rather fragmentary state. Parts of the

4)Sander(1968)pp.122-123,137;(2007)pp.126-129.

5)cf.Allonetal.(2006)pp.279-280,note3.


Table 1. Distribution of the Drghgama manuscript folios restored so far (providedby Hartmann)

Folionumbers Place

170(onlyfragments) Schyen Collection(Oslo,Norway)PrivateCollection,Virginia(USA)

ca.70125(ca.55folios) PrivateCollection,Virginia(USA)ca.260329(ca.70folios) PrivateCollection,Virginia(USA)

330384(52folios) HirayamaCollection(Kamakura,Japan)364366(3folios) BukkyoUniversityCollection(Kyoto,Japan)385454(70folios) PrivateCollection,Virginia(USA)

manuscriptendedupinthehandsofdifferentcollectorsintheUSA,

Japan and Norway. According to the information provided by

Hartmann,mostofthefoliosbelongtoaprivatecollectioninVirginia,

USA, 52 folios (fols. 330-384) to the Ikuo Hirayama Collection in

Kamakura, Japan, and some fragments are held in the Schyen

CollectioninOslo,Norway.6)

After the renowned Japanese artist and a private collector,

Hirayamahaspurchasedthe52folios,somemorefragmentsfromthe

same manuscript appeared, again with the same antique dealer in

London. Table 1 shows that the Hirayama Collection holds 52 of

55-folio sequence 330384. In other words, there were three foliosmissing in the Hirayama Collection. At the request of the antique

book dealer, Matsuda had a chance to look at these fragments in

London and discovered that they were none other than the three

6)Hartmannn.d.pp.1-2.

14 vol.11

folios missing from the Hirayama Collection. He transported these

last fragments to Japan himself and now they are preserved at the

Museumof theBukkyoUniversity inKyoto.7)Theseareactually the

only three folios I was able to examine in person so far, and they

belongtothemiddlepartoftheTridai-stra.

Thestateofpreservationofthefoliosisdifferentfromcollectionto

collection. Only those in the Hirayama Collection and the Bukkyo

University are fully restored by specialists and ready for scholarly

disposal;whereasthoseintheprivatecollectioninVirginiaremainin

a poor condition.Most of the folios ofmy three texts belong to the

Hirayamacollection(fol.360-363,367-384)andtheBukkyoUniversity

(fol.364-366),andonly the last twofoliosof theLohityaII text(fol.

385,386)belong to theprivatecollection inVirginia.Many folios in

Virginia are still not separated from one another, or remain in a

fragmentarystate.8)

7)AccordingtoMatsuda,thesecond5bundlesandmanyfragmentsoftheDmanuscript

arrivedat thehandsofanotherantiquebookdealer inLondon,DavidAaron inMarch

2000.WiththehelpofSamFogg,thesemanuscriptpartswerealsopurchasedbythesame

AmericancollectorinVirginia.InAugust2000,DavidAaronimported,again,another52

folios of theDmanuscript,whichwere brought to Japanand sold toHirayama Ikuo

through the mediation of Matsuda. Four years later (in August 2004), David Aaron

contactedMatsudaaboutanotherfragmentsofthethreefoliosofthesamemanuscript,and

Matsuda immediately flew to London and brought them over toKyoto.He eventually

succeededtopersuadeBukkyoUniversitytopurchasethethreefoliosofthemanuscript.

The fragments of the Dmanuscript in the Schyen Collection were included in the

AfghanistanmanuscriptfragmentsthatMr.Schyenpurchasedbefore1998.Seealsonote3

above.

8)Hartmannn.d.pp.1-2;Fortunatelythough,Icanusethesephotosofthelasttwo


Thequalityofthewritinginthismanuscriptisgenerallypoor.The

editorialworkisquitestrenuousnotonlybecauseofthemanuscriptscorrupted or missing parts, but also because of the many sloppy

mistakesofthescribes.Besidestherandomomissionsorinsertionsof

anusvra, visarga, or daas, themanuscript also presents the same

words several times containing many variations, which makes the

processofeditionpainfully slow.9)Thecriticaleditionof thiskindof

corruptedmanuscript,therefore,requiresalotofattentionandcare.

It is much easier to edit the text when there is a recourse to clear

parallel passages in Pli or Chinese, even better in Sanskrit in the

same Drghgama texts.10) However, it takes much more time and

effort,especiallywhenthere isnoparallel texts inany languages, for

example,likethebeginningpartsoftheTridainandtheLohityaI.

According to Hartmanns researches, out of 47 stras of the

Drghgama only about 36 stras are extant or almost completely

extant;andsofaronly16strashavebeenedited.11)Mostofthethese

foliosalsoinrelativelygoodcondition,thankstothetechnicalhelpbyOlivervonCriegern

who skillfully restored the fragmented photos with Photoshop. It was only possible

becauseofthephotoswithhighresolutionprovidedbyProf.Hartmann,whichhemade

himselfduringhisvisitinVirginia.Iwouldliketoexpressheremygratitudeforall.

9)Moredetailedinformationofthepaleographicalaspectsonthismanuscriptcanbefound

inMelzer(2010)pp.61-80.

10)ThebeginningpartoftheLohityaII,whichdescribesthescenewhereonehouseholder

invitestheBuddhaforameal,showsalmostexactlythesameformulaasintheBodha-

straofthesameDmanuscript.11)HartmannpresentedonthecurrentstatusoftheDmanuscriptprojectataconference,

Indic Buddhist Manuscripts: The State of the Field at the Stanford University,

June15-19,2009.Theoutcomeofthiseventonastateoftheeldsurveyofrecentresearch

16 vol.11

Table 2. The stras in the Drghgama and the edited texts so far (providedby Hartmann)

I.astrakanipta1.Daottara ?-?[6,7,11,14]2.Arthavistara ?-?3.Sagti ?-?4.Catupariad ?[72etc.]-88r85.Mahvadna 88r8-111v FukitaTakamichi(Kyoto)6.Mahparinirva 111v-? KlausWille(Gttingen)

II.Yuganipta7-13missing14.Govinda (266)-274v515.Prsdika 274v5-290v416.[Prasdanya] 290v5-299v217.Pacatraya 299v3-306r518.Myjla 306r5-317v519.Kmahika 317v5-329r420.Kyabhvan 329r4-340r2 LiuZhen(Mnchen)21.Bodha 340r2-344v4 BlairSilverlock(Sydney)

editions, however, have not been published yet, except the Kya-

bhvan-stra published inChina12) and a few doctoral dissertations

published inmicrofilm format.The following is a listof theSanskrit

Drghgamatextsmarkedwiththeeditorsnamesonthetextseither

alreadycompletedorclosetothecompletion.

onBuddhistmanuscripts,alongwithHartmannspaper,isexpectedtobepublishedinthe

nearfuture.HereIwouldliketogivemydeepestgratitudetoProf.Hartmann,again,who

notonlyprovidedall therequiredmaterials,butalsogavemepermissionto introduce

theminthisarticlebeforehisownpublication;Hartmannn.d.pp.2-3.

12)LiuZhen(2011)Chanding yu Kuxiu(,dhynni tapa ca),ShanghaiGujiPublishingHouse().


22.akaraka 344v4-348r8 ZhangLixiang(Mnchen)

23.na 348v1-354r4Lore Sander and Siglinde Dietz(Berlin/Gttingen)

24.Mahsamja 354r5-360v1III.laskandhanipta

25.Tridain 360v2-367r326.Pigaltreya 367r4-369r5 LitaPeipina(Oslo)27.Lohitya 369r5-382r628.LohityaII 382r6-386v129.Kaivartin 386v1-390v1 ZhouChunyang(Gttingen)30.Maa I 390v1-391v631.Maa II 391v6-832.Mahallin 391v8-395v633.roatya 395v6-401r134.Katya 401r2-409v8 OlivervonCriegern(Mnchen)35.Ambha 410r2-416r3,442-444 GudrunMelzer(Mnchen)36.Phapla 416r3-424r4 GudrunMelzer(Mnchen)37.Kraavdin 424r4-424v3 GudrunMelzer(Mnchen)38.Pudgala 424v3-426v1 GudrunMelzer(Mnchen)39.ruta 426v1-427v5 GudrunMelzer(Mnchen)40.Mahalla 427v6-430r7 GudrunMelzer(Mnchen)41.Anyatama 430r7 GudrunMelzer(Mnchen)42.uka 430r8-433r243.Jvaka 433r2-(435)r544.Rjan (435)r5-441,446-447v245.Viha 447v2-451r146.Kyapa 451r2-v847.Brahmajla 445,452r1-454v2

18 vol.11

II. The Structure of the Sanskrit Drghgama, Dghanikya & Chinese Drghgama

As shown in Table 2, the Gilgit Drghgama consists of three

sections, and the twoLohityasaswell as theTridainallbelong to

thethirdsection,laskandhanipta,namelySectiononEthics.

1.astrakanipta,SixStraSection(6texts)

2.Yuganipta,SectionofPairs(18texts)

3.laskandhanipta,SectiononEthics(23texts):26.Tridain,

27-28.Lohitya-straI&II

Aswith theGilgitDrghgama, thePliDghanikyaalso consists

of three sections; but here the same Section on Ethics, sla-

kkhandhavagga in Pli, is not the third but the first section and the

Lohitya IIsPli parallel, theLohiccaSutta, is the12thSuttaof this

vagga.

I.slakkhandhavagga(13texts):12.LohiccaSutta

II.mahvagga(10texts)

III.pikavagga(11texts)

On the other hand, the Chinese translation of the Drghgama,

assumed to be part of the canon of the Dharmaguptaka school,


consists of four sections in total and has no specific titles for each

section.LohityaIIsChineseparallelLouzhe-jing isthelasttextofthethirdsection,whichsignifiesthatnotonlyaretheorderand

contentsofthesectionsofthethreeversionsnotidentical,butneither

aretheorderandcontentofeachstraineachsection.

20 vol.11

III. The laskandhanipta and the Discourse on the Path of Practice

What, then, is this laskandhanipta about? As its title clearly

implies,thisSectiononEthicsisacollectionofstrasthatcontains

orpartlycontainsthepassagesdescribingtheethicalrulesofmonastic

monks.Ifyoulookcloselyatthecontentsofthesepassages,however,

theyseemtobeaboutfarmorethanthat.

In this context, it is worth to note Yamagiwa Nobuyukis article

published in 1997. As a part of his research on the origin of the

Vinaya, he seeks to explain the relationship between Vinaya and

Nikya/gama texts. In this article, he thoroughly analyzes the

SectiononEthicsintheDghanikyaandthecorrespondingsection

in the Chinese Drghgama. Utilizing Prof. Akanumas diagram on

the Dghanikya and Chinese Drghgama,14) he points out that the

first sectionof theDghanikyaand the third section in theChinese

Drghgama share the same type of content, namely, the Buddhas

DiscourseonthePathofPractice,andthatthediscourseon la,or

ethical rules, is includedasoneof themainpartsof the sectionand

represents thewhole discourse as the title of the section in the Pli

Dghanikya.Thisalsoapplies to thelaskandhanipta in theGilgit

Drghgama.

YamagiwadescribestheelementsoftheDiscourseonthePathof

14)ThisimpliesthetwodiagramsIhavepresentedinabove,explainingthestructureofDN

andDc.SeeaboveII.


Practice as follows: It begins with a description of the Buddhas

manifestation in the world and his teaching of the Dharma. On

hearing this teaching, ahouseholderbecomesamonk.Theonewho

hasbecomeamonktrainshimselfbytherestraintoftheethicalrules.

Oncehebecomesperfectedintheserules,hebecomesaguardianof

the faculties of the senses. Then he eliminates the five hinderances,

masters the four levels of concentration, achieves the six types of

supernaturalknowledgeandfinallyattainsliberationfromsasraor

achievescessation.15)

On the other hand, Gudrun Melzer also analyses the laskan-

dhaniptaoftheDrghgamainherdoctoraldissertation,whichisthe

most extensive and thorough work done so far regarding the

Drghgamamanuscript.16)Outof23strasinthelaskandhasection,

she edited 7 stras (ca. 20 folios) alongwith her precise analysis on

thissection.17)

15)Yamagiwa(1997)p.36.

16)Melzer(2010)pp.11-24.

17)In describing the Discourse on the Path of Practice, however, she adopts the term

Tathgatha-Predigt(Tathgatha-sermon),thetermgenerallyutilizedbyOttoFranke

(1913)andKonradMeisig(1987).Ithinkthistermratherinappropriateandproblematic,

especiallybecauseofitsratherrandomusageofthewordTathgatha.ThereforeIwould

prefer to use the term: Discourse on the Path of Practice, generally utilized by

YamagiwaandotherJapanesescholars.

22 vol.11

Table 3. The contents of the Discourse on the Path of Practice

Yamagiwas AnalysisonDN&Dc Melzers AnalysisonD

iTheBuddhasManifestationand

TeachingoftheDharma1.1.

1.2.

1.3.

1.4.

1.5.

1.Ethics(la)ii AHouseholderbecomesaMonk

iii RestraintsoftheRules(lakandha)

iv GuardingtheFacultiesoftheSenses2.1

2.ConcentrationPractice

(samadhi,dhyna)

v EliminationofFiveHinderances

vi FourLevelsofConcentration

2.2.

2.3.

2.4.

2.5.

2.6.

2.7.

vii SixTypesofSupernaturalKnowledge

3.1.

3.2.

3.3.

3.4.

3.5.

3.SixTypesofSupernatural

Knowlege

(abhij)s

Table3comparesMelzersanalysiswithYamagiwas.Ididnot list

thespecificcontentMelzercategorizes,18)butitiseasytoseethather

analysis ismore detailed and further categorizedwith the notion of

ThreeClassesofPracticesystem,i.e.la,samdhi/dhynaandabhij.

Andinthatprocesssheencompassesallpreviouselementsasthela

class,whereasYamagiwaspecificallypointsoutonlythethirdelement

18)ThiscategorizationisbasedontheworksofMeisig(1987)andRamers(1996).SeeMelzer

(2010)pp.15-18.


aslakkandha.Themoredetailedandthoroughcomparisonbetween

Sanskrit, Pli and Chinese versions would be possible once the full

Sanskritversionisavailable.

Returning to our topic, I shall now show how the content of the

DiscourseonthePathofPracticeisincludedintheTridainandthe

two Lohitya-stras along with some other stras in the laskand-

hanipta since itdisplays some importantpatternsof this section.19)As the first stra in the section, the Tridain contains an almost

completeversionof theDiscourseonthePathofPractice, including

thelaskandhaelements.One interestingpoint tonotehere is that

there are two versions of the first element on the Path of Practice,

depending on whether or not one is describing the Buddhas purity

with regard to the Three Natures, i.e. Lust, Delusion and Hatred

(lobha-,moha-,dvea-dharma)isdescribed.20)WhereastheTridain

skips this part, the following text, the Pigaltreya, introduces it for

thefirsttime,butabbreviatestherestoftheelementsbyreferringto

thedescription in theTridain.21)TheLohitya I is theonly stra in

the laskandhanipta that includes a complete version of the

Discourse on the Path of Practice. In contrast, the Lohitya II

abbreviates the whole content into a single sentence as follows:

Lohitya, the teacher arises in this world, [and so on] laskandha,

dhyna and abhij with detailed examples.22) Interestingly, the

19)Sincemost of the texts other thanmy own three texts are not fully available yet, the

informationIsuggestheremostlydependsonMelzersanalysis;Melzer(2010)pp.19-24.

20)LohityaI(367v5-371v1),Pigalatreya(367v5-368v7),SBVII230.16-231.29.21)D26:nihatadao nihataastra prvavad vistarea yath tdani-sutre.

24 vol.11

Phapla-strareferstotheTridai-strafortheabbreviatedparts23)

andinthecaseoftheRja-stra,itclearlyreferstotheLohitya-stra,

whichdoubtless indicates theLohityaI.24)Basedonthesepatterns, it

would not be completely wrong to say that the Tridain and the

Lohitya I are the key texts in the laskandhanipta,which contains

the completeoralmost complete versionof thePathof thePractice

formula.

Itmightbequiteacommonpracticetoplacethewholeformulaof

thePathofPractice in thebeginningof thesection,asamodel text.

For example, in the Pli Slakkhandhavagga, it is the second text,

Smaaphala-sutta, which contains the whole formula without

abbreviation.Likewise,intheChineseDrghgama,itisthefirststra

of the section, Amozhou-jing which is equivalent to thePliAmbaha-suttaandSanskritAmbha-stra.25)

22)D27:iha lohitya st loka utpadyate vistarea sadntaka laskandh

dhynny abhij ca sadntik.23)D36:iha phapla st loka utpadyate vistarea yath tdaistre tathaiva.24)D44: mahrja a sta (loka utpadyate tatha ga)to rhan sam myaksam buddho

vidya caran a-sam pannah sugato lokavid anuttarah purus adamyasa rathi sa sta devamanus ya n a m buddho bhagavsa dharmam des ayaty a dau kalya n am madhye ka(lya nam paryavasa ne kalyanam svartham suvyajanam) kevalam paripurnam paris uddham paryavada tam brahmacaryam praka s ayatitam khalu dharmam sr noti gr hapatir va gr hapatiputro va sa tam dharmam s rutva tr su sthneustu viuddhim s(a)m(a)nves ate | vistarena yatha lohityasutr dhyane dhyneabhijy yvan nparam asmd bhava praja na mti.

25)Yamagiwa(1997)pp.40-42;regardingthePathofPracticepassagesintheLohityaIIs

equivalentstextsinPliandChineseseeChoi(2012)p.78.


IV. More parallel texts of the three stras and works on the rmayaphala-stra

As I havementioned above, it is only the Lohitya II that hasPli

andChinese parallels, which suggests a slight correction in previous

works by Prof. Hartmann and Melzer.26) There are some Sanskrit

parallel fragments fromCentral Asia, but here the title is Lokecca-

straIandII.AccordingtoKlausWille,therewillbemorefragments

oftheLokeccasincludedinthenextvolumeoftheTurfanmanuscript

project. Even though most of them are only fragments, sometimes

they canbe extremelyhelpful for reconstruction.For example, SHT

806 is a relatively well-preserved fragment, which is parallel to the

beginningoftheLohityaIthatdoesnothaveanyotherparallelsatall.

Recently, I noticed that twomore, so far unidentified, fragments in

theTurfanCollection (SHT807,SHT808)arealsoparallel texts to

either the Tridain or Lohitya I, since these parts belong to

laskandhapassagesonlyfoundinthesetwo stras.It isnoteworthy

that theone previous fragment is SHT806,which I justmentioned.

Also,thankstoHartmannshintduringoneofourManuscriptreading

sessions, I was able to find some more Central Asian fragments in

Tocharian,earlieridentifiedbyCouvreurasthermayaphala-stra,

whichlisttheexactwordingfoundonlyintheLohityaI.27)

OneinterestingfactabouttheSanskritrmayaphala-stra,which

26)Melzerp.8;Hartmann(2004):125-128.

27)Hartmann(1992)pp.14-16;Couvreur(1967)pp.151-165.

26 vol.11

has been extensively studied so far along with its Pli and Chinese

paralleltexts,isthatitstitlewasonlygivenbasedonthecontentofthe

text, and its Sanskrit version is the part inserted in the Saghab-

hedavastu.28)Moreimportantly,thereisnostraundersuchatitlein

the Drghgamamanuscript; the one which corresponds to the Pli

SmaaphalasuttaintheDghanikyaistheRja-stra,whichrefers

to the Lohitya I regarding the Path of Practice passages, as noted

above.Regardingthisissue,itisalsoworthtonoteHonjosarticle in

1985, in which he introduces the nine Drghgama texts quoted in

amathadevasAbhidharmakoaUpaik.Amongthem,4textsbelonging

to the laskandhik are theBrahmajla-stra, theTridai-stra,

the Kaivarta-stra and the Lohitya-stra, which clearly implies the

Lohitya I.Quoting thephrasedescribing the stateof anasceticwho

achieved the four levels of concentration,Honjo concludes that this

phrase should be considered as not only belonging to the Sanskrit

rmayaphala-stra,butalsototheLohitya-strainthelaskandha

section.

Several European and Japanese scholars have worked on the

rmayaphala-stra, partly comparing their versions with one

another.Amongthemthreeworksareworthtobenotedregardingmy

ownedition.The first isYamagiwaandHiraokascooperative trans-

lation work on the rmayaphala-stra inserted in the Saghab-

28) According to Hartmann, among the Drghgama texts from Central Asia, the

rmayaphala-strabelongstothetexts,ofwhichtitlescannotbeconfirmedandhealso

pointsoutthatmostofthepassagesfoundinthePliSmaaphalasuttaaretracedinthe

CentralAsianTridainHartmann(1992)16-17.


hedavastu. Yamagiwa andHiraokamainly used theGnolis edition,

translatedintoJapanese,painstakinglyreconstructingmanyproblematic

ormissingphraseswithrecoursetothePliandtheTibetanversions.

An earlier German contribution can be found in Konrad Meisigs

workof1987, inwhichtheTathgata-sermon,ortheDiscourseon

the Path of Practice is examined within the scope of the rma-

yaphala-stra.HeeditedthePlitextofthisstracritically,translated

the Chinese versions into German and printed the parallels from

Gnolis edition of the Saghabhedavastu for comparison. The most

recent andmost thorough examination comes from Peter Ramerss

dissertation in 1996. In contrast to Meisigs work which only list

paralleltextswithoutcomments,RamersalsoworkedontheSanskrit

versionoftheSaghabhedavastu,whichhecheckedwiththecopiesof

the original photos of the manuscript in comparison to Gnolis

problematicedition.29)Furthermore,inpreparingaGermantranslation

withdetailedcommentaries,Ramersconstantlytookintoaccountthe

TibetanandevenMongoliantranslationoftheSaghabhedavastuand

brought together numerous parallels.His work, however, deals only

with the laskandha part of theDiscourse on the Path of Practice,

whichdescribesthemoralconductofmonks.

29)Ithasbeenpointedout that therearenumerousproblemswithGnolis editionof the

Saghabh,fortunatelythough,thereisgoodnewsthattheeditionandEnglishtranslationofthistextwillbepreparedbyDr.FumiYaoattheTokyoUniversity.

28 vol.11

V. Themes of the three stras

The Tridai-stra, as the first stra in the laskandha section,

opens with a scene where a wondering mendicant (parivrjaka)

TridainvisitstheBuddhainRjaghaandaskshimaboutthethree

knowledges(traividy).TheBuddhaanswerstothequestionwithhis

discourseonthePathofPractice.Thethemeofthethreeknowledges

arerepeated in theverynext text, thePigaltreya- stra,where the

Buddhasanswerismostlyabbreviatedexceptthebeginningpart.30)

Themain themes of two Lohityas differ greatly from each other,

evenfromtheverybeginningofthenarrative.ThefirstLohityabegins

withBrahminLohityapayingavisit to theBuddha,whois stayingat

Jetavanainrvastduringtherainyseason.LohityaaskstheBuddha

aboutjeyadharma,thingstobeknown,apedagogicaldevicethathe

can apply in teaching his disciples. In answer to this question, the

Buddha gives, again, a long discourse on the Path of Practice. In

contrast, Lohitya II relates the episode also found in its Pli and

Chinese versions. Lohitya is a rich and well-respected Brahmin in

Slavat,butonewithanevilpointofview.Hethinksitispointlessfor

an ascetic or aBrahmin to teachothers after he obtains somegood

Dharma.OnhearingthattheBuddhaisinthevicinity,Lohityainvites

him for a meal at his home. Being aware of Lohityas problem,

Buddhagivesadiscourseonthethreetypesofbadteachers,presents

anexampleofagoodteacherandconvincesLohityathathisviewpoint

30)Seenote21above.


iswrong.Inthedetailsofthestory,theSanskritversionismuchcloser

to the Pli version than to the Chinese translation, except in the

DiscourseonthePathofPractice.

Based on a close reading of my texts, I have found that the

Discourse on the Path of Practice in these texts is not always

completely harmonized with the context in which it is spoken. For

example,intheTridain,theDiscourseisgivenasananswertothe

question:whatistrai-vidy?;butinLohityaIthequestionisrather:

what is jeya dharma? Furthermore, as Melzer suggests in her

dissertation, sometimes the key word abhij in the formula on the

Path of Practice contradicts with the term praj in the main

narrative.31)TheLohitya IIobviously interrupts the story line togive

thehighlyabbreviatedformulaofthePathofPracticethetextwouldflowmorenaturallyifthisformulawasomitted.Thisclearlysupports

MeisigstheorythatthePathofPracticeisalateraddition.32)

31)Melzer(2010)pp.12-15.

32)Meisig(1987)p.35ff.;53ff.;Ramers(1996)pp.6-7.

30 vol.11

VI. Importance of the three texts and further tasks

Thisdissertationprojectisimportantnotonlybecauseitintroduces

a critical edition of newly discovered Drghgama texts, but also

becausethesetwoLohitya-stras,alongwiththeTrindaistra,serve

asimportantsourcesforthestudyoftheVinayaandthestudyofthe

Buddhist practice system. The texts that I am studying provide

anotherfullSanskritversionoftheBuddhistPathofPractice,33)which

is vital to any truly comparative study of thePath of Practice in the

future. Such a study, encompassing all the extant versions, is still a

desideratum in the field. In order to conduct this more extensive

research,however,aneditionofthesethreetextshastobeprepared,

andmorestrasintheDrghgamamanuscriptwillneedtobeedited

and analyzed and more research and publication on Turfan manu-

scripts(includingtheTurfanDictionary)willhavetobecompleted.

33)Allthemanuscriptstilldoeshavemanyproblemsanderrors,butthankstotheparallel

textsIhaveintroducedabove,mostofthecorruptedpartsofmytextscanbefilledinand

corrected.Atthesametime,severalmissingpartsintheSaghabh,whichisalsobasedon

thesinglemanuscriptwithmanyproblems,canbecompleted.


AbbreviationsD:TheDrghgama

Dc:ChinesetranslationoftheDrghgama(T1)

DN:TheDghaNikya,ed.T.W.RhysDavids, J.EstlinCarpenter,3

vols.,London1890-1911(PaliTextSociety)

Saghabh: The Sanghabhedavastu, ed. Raniero Gnoli, The Gilgit

Manuscript of the Sanghabhedavastu. Being the 17th and Last

Section of the Vinaya of theMu lasarvastivadin. (SerieOrientaleRoma49/1-2)Roma1977-78.

SHT:SanskrithandschriftenausdenTurfanfunden,Hrsg.ErnstWaldschmidt

u.a.,Wiesbaden,1965ff.

T:TaishShinshDaizky

Symbols Used in the Edition( ) reconstructed text in a gap

< > reconstructed text without a gap

correction of error{ } superfluous akara(s) / word(s)

|| daa

* virma

BibliographyAllon,Mark/Salomon,Richard/Jacobsen,Geraldine/Zoppi,Ugo

2006 RadiocarbonDatingofKharohFragmentsfromtheSchyen

and Senior Manuscript Collections, in: Jens Braarvig, Paul

32 vol.11

Harrison, Jens-Uwe Hartmann, Kazunobu Matsuda, Lore

Sander(eds.),ManuscriptsoftheSchyenCollection.Buddhist

Manuscripts3,Oslo,279-291.

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HiraokaSatoshi)

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(1), Journalof theFacultyofLetters,BukkyoUniversityVol.

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(unpublishedHabilitationdissertation).

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Tschannerl, Swisttal-Odendorf 2000 (Indica et Tibetica, 37) :

359-367.

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Studies,5:133-5.

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n.d. TheDrghgamamanuscript.unpublishedpapergivenatIndic

BuddhistManuscripts:TheStateof theFieldat theStanford

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Honj,Yoshifumi

1984 ATable ofgama-Citations in theAbhidharmakoa and the

Abhidharmakoopyik,PartI,Kyoto.

1985 UpyikshodennoJagon(TheDrghgamaTransmitted

by amathadeva), Indogaku Bukkygaku Kenky vol. 33 :

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1987 Dasramayaphala-Sutra.SynoptischebersetzungundGlossar

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Abstract

The Tridai-stra and the two Lohitya-stras in the Gilgit

Drghgama manuscript

Choi, Jin kyoung

Graduate Student, Ludwig-Maximilians-Universitt, Mnchen

SincetheSanskritGilgitDrghgamamanuscriptfounditswayintoan

antique book store in London in the late 1990s, the members of the

Schyen Collection, especially Prof. Jens-Uwe Hartmann in Munich,

Germany, have been investing a great deal of effort on its edition, and

greatresultshavebeenaccomplished.However,detailedinformationon

thisresearchanditspublicationsarenotyetwidespreadamongscholars.

In this article, I shall begin with some basic information on the

Drghgamamanuscriptandthenprovideabriefoverviewonthecurrent

statusofthismanuscriptproject,basedonthepreviousresearchcarried

outpredominantlybyProf.Hartmann.Alongwithabriefintroductionto

severalimportantpreviousworks,especiallyfocusingontheiranalysesof

slakkandhaorlaskandhaelementsintheDghanikyaandtheDrghgama,

36 vol.11

IshallconcludewithafewobservationsIhavemadesofaralongwithalist

offurthertaskslayingahead.

KeyWords : Gilgit Drghgamamanuscript, Tridai-stra, Lohitya-

stra I & II, laskandhanipta, rmayaphala-stra,

DiscourseonthePathofPractice

2012 6 4 2012 6 22 2012 6 25

:

(8392) (601) (Stein 2048)

( )



:

_ ( )

. , . , . . . () (

40 vol.11

) , - . , - . - , ()-() , 18 - . - ,

- , . , - .

: , , , -, , , , , , ,

I.

,

: 41

. . , . ,

(2007), - (2010), (2011) . , - , . .1)

(2007) . , , , , , . . (anabhilpya) . , .

1) .

42 vol.11

, . , . , (pratytmavednya) , . (buddhavacana) . , , .

( ) . , .

- (2010) . - - .

: 43

, . - 16 , . - . , .

(2011) (karu) . , , , . - . , , ( ) 4 4

44 vol.11

. (AKBh 454,1ff.) (VIII. 220) . . . . .

, , . . - .2) (1988) , - . - , , - .

2) 2011: 74.

: 45

. , - , .

II. ?

. Bhadrayaka- Upaniad Yjavalkya . . (culturally heg-emonous)3) , . (rmaa) . , .

3) Gramsci S. Collins(1982: 32) .

46 vol.11

, .

, . , , , (avykta) .4) . Collins(1982: 133) , . 5) ,

. . , . ,

4) avykta - catukoti 10 , - 14 . avykta DN I 187f; MN I 157, 426, 484; SN III 213; IV 286, 391; V 418 .

5) .

: 47

. , . ,6) .

. , , . . (Dhamma-cakka-ppavattana-sutta) , . , .

6) Sn 1074 1076 . MN I. 487 Vacchagotra .

48 vol.11

III.

1.

. (Vin I 4ff.; MN I 167) . , .7) . , . .8) . :

7) Vetter(1988: 8) .

8) Vetter . The introduction of the path of discriminating insight probably is connected with

difficulties involved in practicing the real dhyna and its preparation. ... However, this simple method was not without a price. It is not surprising that in this context

one did not longer speak of the imperturable (P. akuppa, S. akopya) release of the

heart ... (1988: XXXV)

: 49

? .

. (kruata)9) . , , 10) . , , . . , (Schmithausen

1997: note 53) . . , . , .

9) Vin I 6: atha ko bhagavat Brahmuno ca ajjhesana viditv sattesu ca kruata taicca buddhacakkhun loka volokesi. Cf. MN I 169. krua karu . Aronson(1980: 22) simple compassion sympathy. Maithrimurthi(1999: 125) , karu , krua .

10) Vin I 21; SN I 105 bahujanahitya bahujanasukhya loknukapya atthya hitya sukhya devamanussna . , SNS VI,2 VII.2 .

50 vol.11

, , .

, , . , . , .

2. : (amatha) (vipayan) (amatha) (vipayan)

. . (Louis de la Vallee Poussin) Musla et Nrada11) SN II 115 , , . (Schmithausen 1981: 224) -

11) 10, 2011 .

: 51

(negative-intellectualist current), - (positive-mystical current) . (amatha) , (vipayan) , .

: - , ? , , . . , . . , . . , , - . , (Vetter 1988)

52 vol.11

.12)

3. : ,

. . (Vetter 1988: 9) MN 26 , 8 , (dhyna) .

12) Vetter Frauwallner(1953) . Schmithausen(1981) . i) one is freed from all cankers -and later released from rebirth and suffering when one has progressed through four stages of dhyna-meditation and, at the fourth stage, realized three kinds of knowledge, or at least one kind, namely the

knowledge of the four noble truths. ii) one is freed from all cankers -and later

released from rebirth and suffering- when one has progressed through four stages

of dhyna-meditation and subsequently gone to four stages of formless meditation and when one finally achieves the cessation of apperceptions and feelings (P.

sa-vedayita-nirodha). iii) one is freed from all desires -and thereby later from rebirth and suffering- when, with discriminating insight (P. pa) one segments oneself in five constituents and recognizes each as being transient and therefore

suffering, i.e. unsatisfactory, and, consequently, as not worthy of being called self

or mine. (Vetter 1988: XXI-XXII). , , . .

: 53

. , 8 6 , (samm-sati, right mindfulness) (samm-samdhi, right concentration) . (samm-sati) , (samm-samdhi) 4(dhyna) (Vetter 1988: 13) .

.13) 8 , . , . . (samdhi) one pointedness of mind (Pli: cittass' ek'aggat; Skt. cittaikgrat) 14) . , . .

13) 2000 sati (2008) . sati sati .

14) CPD s.v. ek'aggat.

54 vol.11

. . 15) , . (Intentionalitt)16) . (2004: 91) , . - (das universale Korrelationspriori) , . . 18 (, viaya) (, vijna) - , . . , - . , - , . .

15) SN ii. 95. Gethin 1999: 212.

16) 2004: 89-126 .

: 55

(samm-samdhi) 4 8 2 .17) MN 36(Vetter 1988: XXIX) . 4 . 8 . , , . 8

.18) . (sati) 3 2 samdhi . . 8

17) Vetter 1988: XXVI, 9 . 18) 8 (dhyna) (samm-samdhi) . (1988: XXVI, 9) 2 samdhi-ja 2 . 4 upekkhsati-prisuddhi . dhyna samdhi . , .

56 vol.11

, . . . , . . () () . , .

. , , . , (Madhyamakva-tra) . 18 () dhyna, vimoka, samdhi and samhita (bsnyel) 19)

19) MA 326,6-8: de bzhin gshegs pa ni bsam gtan dang rnam par thar pa dang ting nge

: 57

. bsnyel (1997: 499) sapramoa . brjed pa(muita) , . , . . ,

. . 20) , .

'dzin dang snyoms par 'jug pa thams cad la bsnyel ba med do //. 18 9 bsnyel ba . , .

20) . 8 .

58 vol.11

4. :

, . . , . 5 ,

, (anitya), (dukha), (antman) . , . ,21) .(Vetter 1988: 39) . , (Bhadrayaka-Upaniad III 7) (Vetter 1988: 40) .

21) Vetter 1988: 40 One would not lay stress on impermanence and unsatisfactoriness if one did not think one knew a way out of the problem, i.e. by giving up iden-

tification with impermanent things, not by expecting a change in the nature of

things.

: 59

22) . 5 , . , . , , . (Vin I. 6.46) .

[ ] , (visible form) , (feeling) , (apperception) , (disposition) , . , . [] . , , . (Vetter 1988: 37 )

, . .

22) see, R. Gombrich 1996: 11f.; P. Williams 2000: 33f.

60 vol.11

, (= amatha) . ,

. , . . , (virga) , . . , .23) . . ,

23) 4 Vetter . 4 Vetter . . , .

: 61

. , , .

. 18 . 18 , . , 12 18 . 18 .

18 6 (indriya) 6(viaya) 6(vijna) . , , () . 6 6 6 . , 6 . 18 (sarva) . 6 , (transcendent) .

62 vol.11

. - (Husserlian correlation of noesis-noema)24) , A. Verdu (1985: 51) , 18 - .25) 18 .

? , - . 1 . , ? 6 6 . , , . 5 5

24) noesis-noema - . .

25) , , . .

: 63

. 5 . , . 18 . 18 . (noesis) . res cogitans transzendentaler Subjektivitt , . - ,

. 18 - , , . , . . . , . 4 , 4 upekkhsati-

64 vol.11

prisuddhi(the state of pure equanimity and awareness, Vetter 1988: XXVIII) (upekkh) . , , . , . . -

, . . .

: 65

IV. -

1. -

, , 4 . , 18 . . . ,26) . - . (2003) Yogcrabhmi

.

26) , (yogcra) (1975: 219-265) .

66 vol.11

Sagharaka's Yogcrabhmi( ) [] ( )27) , , . - . , . (samasamlambylambaka jnam)28)

. (lambaka)

(lambya) .29) , , , , .

27) T15: 217c17. 28) Schmithausen(1983: 262) , Abhidharma-

samuccaya , .

29) , : () . . [ ] [] (, grhaka) . (SrBh 288,12ff: tatra ya utpannotpanno manasikro 'nantaraniruddha sa purato yy / tatra anantarotpanna / anantarottpanno manaskra / navanavo 'nantaraniruddhasya (Ed. anantaraniruddhasya ) grhaka / sa phato yy /. T30: 439c15ff: , ).

: 67

, . , . . . , . . 4 30) . 4 , (noema) (noesis) . Yogcrabhmi

, . ,

30) SrBh 499,20-23: tasya taccitta tasmin samaye niruddham iva khyti/ na ca ta niruddha bhavaty anlambanam iva khyti/ na ca tad lambana bhavati/ ( ).

68 vol.11

- . (amatha-vipayan-yuganaddha) .31) .32) , .

. , . (noetic function) (noematic content) , . - .

31) . Puna ca para vuso bhikkhu samathavipassana yuganaddha bhveti(AN. II. 157) . / . .

32) , 6 : (SrBh 404,4-405,9; T30: 458b4ff.), (T30: 527b27), (T30: 605c25 + 625a18 + 725a24) (T30: 810b6). . (T30: 625a18ff), .

: 69

, - . . :

, . . . , . .33)

(SrBh 404,4-405,9) . . , . . . (savikalpa pratibimbam)

33) 2010: 91ff. .

70 vol.11

, (nirvikalpa pratibimbam) .34) - , - , . 35) . .36)

2.

. 37)

34) SrBh 362,11ff.: tatra aikgrat katam/ ha/ puna puna smrtisabhglamban pravhnavadyaratiyukt/ cittasantatir y s samdhir ity ucyate/ samdhir iti s khalv e ekgrat amathapaky vipayanpaky ca/ tatra y navkry cittasthitau v s amathapaky, y puna caturvidhe prajdhre (? Tib. shes rab kyis dpyod pa; Ch. ) svipayanpaky/. ( (T30, 450b27: ) . : SrBh(D) 132a3: de la sems rtseg cig pa nyid gang zhe na. (1994: 122) . .

35) Schmitahausen(1982: 73) 2 .

36) 2004 . 9 .

37) 2011: 68 .

: 71

. , (karu) ,38) . (mahkaru) , - - .

(cittotpda) , , . . , .39) (maitr) .40)

(karu) (mahkaru) , . ,

38) , Schmithausen 2003 .

39) BoBh 291,18: karu apramn pradhna. BoBh 241,15-249,6 (T30: 535c7- 537b8) .

40) Maithrimurthi(1999: 237) (karu) , .

72 vol.11

, , , , .41) . - , . , - .

V.

. (avyavasth[p]ita-satya) (vyavasth[p]ita-satya) .42) . . .

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42) . (T30: 653c25-654a6; 697c15-17); (T31: 50a5-b12) 2004: 78ff. .

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78 vol.11

Abstract

Inexpressibility and Buddhist Teaching with Reference to the Ultimate of the

Yogcra Buddhism

AHN, Sung-Doo

Department of Philosophy, Seoul National University

Thepresentpaperhastheaimatdealingwiththeproblematicwhether

the mahynic interpretation of the ultimate can be traced back to

Buddha'sfundamentalideaonreality.Itiswell-knownthatBuddha,asked

bytheBrahmatoteachforthelivingbeings,refusedatfirst toteachhis

experience of the Enlightenment, because it was too difficult and

profoundtodeliveritinlanguage.AftertricerequestofBrahma,Buddha

finallyresolvedtoteachforthesakeoflivingbeings.Whetheritbetrueor

not, this story shows clearly that Buddha calls attention to the tension

between the inexpressibility of his Enlightenment and the Teachings,

whichhavetobeexpressedbymeansofconceptsandlanguage.Thepoint

ofdepartureofthepresentpaperisintimatelyconnectedwiththistension

observableinBuddha'sattitude,andtoexaminewhetherthedefinitionof

: 79

theultimateasinexpressible(anabhilpya)inthemahynatextscanbe

joined with this tension. As a starting point I base myself on Vetter's

analysisofDhammacakka-ppavattanasutta,traditionallyascribedasthe

firstsermonofBuddha,andAnattalakkhanasutta,theseconddiscourse

in Vinaya. Vetter sees these two texts respectively representing the

dhyna-meditationanddiscriminatinginsight.

Thoughitwasgenerallyacceptedinthephilologicalstudiesthatthetwo

methodswerequitedifferentinformandcontentfromeachother,Itake

it for granted that the twomethods shouldbe regarded fromBuddhas

perspective as leading to the same goal, ie., the extinction of craving.

Otherwise, it would be difficult to understand why Buddha chose one

method after another, if these two have totally different contents and

functions.Then,theremustbealinkageconnectingthesetwowitheach

other.WhatIsuggestasakindoflinkingpointisthefunctionofnormal

consciousness.Thestateofnormalconsciousnessischaracterizedbythe

subject-object duality. However, in the concentration, this duality is

overcome;whatismoredecisiveintheBuddhistmeditationisthatoneis

aware of his being in that state through the mindfulness (smti). This

methodseems tobe incontrastwith therealizationofnon-self through

discriminating insight in that these two methods base themselves on

different approaches to reality. However, the analysis of 18 elements

showsclearlythatitrestsalsoontherealizationthatournormalstateis

constitutedbythesubject-objectdichotomy.Inthissense,onecanname

the method negative-intellectualist currents using the phraseology of

Schmithausen.

80 vol.11

These twomethods, whichwere clearly differentiated and separately

practisedinthefollowingAbhidharmaperiod,cametobeintegratedinto

onewholeprocess in theYogcraBuddhism.Forme, theclue for the

newattemptmaybefoundinthewell-known,butfewknownwithregard

to the contents, phrase of amatha-vipayan-yuganaddha, which was

relativelywellexplainedinsomepassagesofrvakabhmi.

Inaddition,Isuggestthetransitionfromthesimplecompassiontothe

GreatCompassioninMahynaBuddhismcouldbeexplainedwithinthe

tensionmentionedbefore.

KeyWords:theultimate,inexpressibility,BuddhistTeaching,mindfulness,

amatha-vipayan-yuganaddha,subject-objectduality,Great

Compassion,concentration(samdhi)

2012 6 5 2012 6 22 2012 6 25

2007 () (NRF-2007-361-AM0046)


(8392) (601) (Stein 2048)

_ ( )

( HK)

, (8392[53; BD00453]) (601) 1(Stein 2048; 2808) (499-569) , . .

1.

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, . () (523-592) (, +Stein2554) , . 1 , (601) .

2. . . , .

3. (565-612)

(8392) (601) (Stein 2048) 83

. , (?-598 ) . , . , (?) . .

: (8392[53; BD00453]), 1(Stein 2048; 2808), , , ,

, , (8392 [53; BD00453]) (601) (Stein 2048; 2808) , , (565-612) (?-598) ,

84 vol.11

() , () , () ,

() (8392) (8392V) (8392)

, 2051) , () () , , , ,

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(8392) (601) (Stein 2048) 85

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, , , , (8392, 83-85)

, , () , () () ( ) 3),

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3) ()

86 vol.11

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4) , , , , , , , , (T44,654b), , , , , , , , , , , , , , , , , , , , , (T44,657ab) () (T12,409b-410b; T12,650a-651a) [2010d] (pp.201-204) , ( [1980] )

5) , , , , , , , , , , , , , , , , (,86-92) [2009b] [2010c]

6) [1980] [2000]

(8392) (601) (Stein 2048) 87

7)

(8392) (, 8392V [53V; BD00453] )8) , Stein 1039 8392V222, S1039215, 52209)

(8392V; S1039) , S1039, , (1432) (1433)10)11) 12)

7) (Stein 6492) ,

8) 9)

10) , [1999] (pp. 208-225; 260-266)

11) ( [1980] )

12) (8392V; S1039) , () ,

88 vol.11

() (S2048) (S2048)

, 64213) (S2048,641) , 14)

, , (S2048,640-642; T85,1036a) (601) , ()15), ()

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13) (Lionel Giles [1957]) , 28 cm34 feet (S2048) (334) (334) [2009a] [2010a]

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(8392) (601) (Stein 2048) 89

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16) (8392) 17) (T28,3c-4a)

90 vol.11

18), () , () ,

, , () , 19)

, , (S2048,216; T85, 1027b)

, (S2048,632; T85, 1036a)

, [1933, 85 , , 20)

18) , (T50,676c) ( ) (T52,216b) [1938], [1942] (pp.331-354), CHEN Jinhua [2002] [1958] , [1980]

19) [1933] (pp.394-403) (S2048) , [2009a] (p.77,n.5) [2010e] (p.20)

(8392) (601) (Stein 2048) 91

, , ,

, , , , , ,

, () , () [1.2 ] ,

()

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20) [1969], [2004], [2006]

92 vol.11

1 (3) 1.1 (4-20) 1.2 (20-58) 1.3 (58-59)

1.3.1 (59-65) 1.3.2 (65-76) 1.3.3 (77-176) 1.3.4 ()

(176-205)

1.3.5 ()1.4 ()

1 []1.1 [] () (1-6)1.2 [] (6-34) 1.3 (35-90) 1.4 (91-94)

1.4.1 (94-98)1.4.2 (98-106)

1.4.3 (106-157)

1.4.4 (157-170) 1.4.5 (170-174) 1.4.6 (174-182) 1.4.7 (183-194) 1.4.8 (194-199) 1.4.9 (199-212) 1.4.10 (212-214)1.4.11/12 /

(214-215)

[1.1 ] [1.4 ] , [1.1 [] ] [1.4 ] , , [1.3 ] [1.3.1 ] [1.3.5 ] , , [1.3 ] [1.3 ] [1.3.3 ] , [1.3.3 ] [1.4 ] 21)

(8392) (601) (Stein 2048) 93

1.3.3 (77) 1.3.3.1 (77-83)

1.3.3.2 (83-85)

1.3.3.2.1 (85-144) 1.3.3.2.2 (145-164)

1.3.3.3 (164-176)

1.3 (35) 1.3.1 (35-36)

1.3.1.1 (36-37) 1.3.1.2 (37-38) 1.3.1.3 (38-40)

1.3.2 (40-41) 1.3.2.1 (41-42) 1.3.2.2 (42-43)

1.3.2.2.1 (43-74) 1.3.2.2.2 (74-83)

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(8392,77-83) (S2048,35-40; T85,1023bc),

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21) , [1.4 ] [1.4.5 ]

94 vol.11

, , , , , ,

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(8392,83-85) (S2048,40-43; T85,1023c),

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(8392) (601) (Stein 2048) 95

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() [1.2 ]

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96 vol.11

1.2 (20-21)

1.2.1 (21-24) 1.2.2 (24-25)

1.2.2.1 (25-37) 1.2.2.2 (37-40)

1.2.3 (40-41) 1.2.3.1 (41-47)

1.2.3.2 (47-58)

1.2 [] (6-7)1.2.1 (7-9) 1.2.2

1.2.2.1 (10-22) 1.2.2.2 [] (22-27)

1.2.3 (28) 1.2.3.1

(28-33)

1.2.3.2 [] (33-34)

, [1.2 ] , [1.2 ]

, , [1.2.3.2 ] [1.2.3.2 [] ] ( [1.2.3.1 ] [1.2.3.1 ] ) , [1.2.3.2 ] [1.2.2 ] [1.2.2.2 [] ] [1.2.3 ] [1.2.3.1C ] , [1.2.3.2 ] , [1.2.3.2 ] ,

(8392) (601) (Stein 2048) 97

[1.2.3.2 ] [1.2.3.2 [] , ] , ( ) [1.2.3.2 ] ()

, , , , , , , , , , , () , , , , , , , , , , , , , , , , , (8392, 47-58) ( ) ( ) () , () , ( ) , ( ) () , () , () , , , 23) ( )

23) , , ,

98 vol.11

( ) () () , , ( ) () , () , () () , () , () ()24)

() , , , () , ( ) () , , () () () , ( )

, , , , , , , , , , , (T12,395c; T12,636a)

24) , , , , , , , , , (T12,533b; T12,778ab) , , , (S2048,162-163)

(8392) (601) (Stein 2048) 99

, , , () , ( ) () () ()

[1.2.3.1 ] [1.2.3.2] , , [1.2.3.2 ] () ( ) , [1.2.3.1 ] (), ( ) ( ) , () () , , () 25),

[1.2.3.2 [] ]

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25)

100 vol.11

, , (S2048,33- 34; T85,1023b)

( [] ) , () () , () 27)

, () , 28)

[1.2.3.1 ] [1.2.3.2 [] ] [1.2.3.1 ] [1.2.3.1] , [1.2.3.2 ] , , , () 29), 30)

26) 27) , (T31,265c) [1982

87] (X.32) 28) , ,

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29) [1.2.3.1 , ] , , , , , , , , , , , , , , , , , , , , , , , , , (S2048,28-33; T85,1023b)

30)

(8392) (601) (Stein 2048) 101

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, [1.2.3.2 ] () , [1.2.3.2 ] () () ( [1.2.2.2 [] ] ) ( )34), 31) , , ,

(Z1.71.2,181c; SZ45,70c), , , , , , (T37,668a), , , , (T44,475a)

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33) 28 34) [1.2.2.2 [] ]

, [1.2.3.2 ] () , , , , , , , , , , [] , , [ ], , , , , , , , , , ,

102 vol.11

, () [] () ,

, [1.2 ] , , , , , , ,

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(S2048,22-27; T85,1023b) [] (8392,47-48)

(8392) (601) (Stein 2048) 103

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35) 32, , () [1933] (p.384), [1961] (pp.787-788)

104 vol.11

()

, , , , , , , , , 36), , , , , (T50,504c-505a) , , ()37) , , , , , , 38) , , , () () , 39) ,

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(8392) (601) (Stein 2048) 105

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40), , , , , , , , , , , (T50,505a) () , ( ) () () , () , () ( ) , , , , , ( ) , ,

40)

106 vol.11

, (560-578) () , , 41) (590), (542-607) , 42) 43), , 44)

, ,

, , , , , , , , , , , , (T50,505a)

41) [2012] 42) , , ,

, , , , , , , , , , , (T50,572c-573a), , , , , , , , , (T50,501c)

43) , , , , , (T50,501c)

44) (577-637) [2010b] [2012]

(8392) (601) (Stein 2048) 107

, , , , , , , () () , , , , 45), () (605-618) , ()

, (590) 46) 47)

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45) , (T50,573c) () , CHEN Jinhua [2002]

46) [2006] 47) ( [1983] pp.134-135)

() () [1956] () () [1994] [1999] [2006] , [1974] [1989] [2006]

48) () , , (791-817) ,

108 vol.11

(?- 630)

49), , () , () (619) , ()

590, 590 ,

, 50) (568-636) (568-642) () , , 51) (, )52), , 53)

, , , , 49) ,

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), , , (T50, 655a)

51) , , , , ( ) , , ( ) , (T50,505a) ( ) , , , , , , , ,

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(8392) (601) (Stein 2048) 109

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() ,

, , , , , , , , , , , , , , (T50,505a) , () , , () , , 55), ()

53) (T50,696bc) [1990] (pp.502-503), [2004] (pp.87-88) ,

54) , , , , , , (T50,540b) , , (T50,447b) , , , , (T50,222bc)

55) [2001] (p.199) ,

110 vol.11

() , () , () , , 56) () , , () , () ()

, , (564-635)

, , , , , (T50,588c) , , ()57) , ()58), ,

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, , , , , , , , , , , , , , (T30,1020b) [1930] (pp.402-403), [1990]

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(8392) (601) (Stein 2048) 111

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112 vol.11

, 61) , , , , 62)

, 590, 598 , 63), ,

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(8392) (601) (Stein 2048) 113

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114 vol.11

, , , ,

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(8392) (601) (Stein 2048) 115

[2000] ( [] )

[1980] ( , )

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[2009a] (334) () ( 73)

[2009b] () (2554) () ( 45)

[2010a] (334) () ( 74)

[2010b] (Stein 277+Pelliot 2796) [1] ( 66)

[2010c] () (2554) () ( 46)

[2010d] (180) ( [] )

[2010e] (6904V)

116 vol.11

( 32) [2012]

(S277+P2796) ( [] )

[1930] ( , , 1965)

[1969] () [1990] (

382) [1989] (

) [1961] () [1980] ( []

, ) [1938] ( []

, , 1974)

[1958] ( [] , , , 1975)

[1974] ( 32)

[1980] () [1982 87] (,

)

(8392) (601) (Stein 2048) 117

[1980] ( 2)

() [1956] ( , )

[1999] I (, ) [1983] (,

) [2004] (

, ) [1990] () [1933] (

, , 1980) [1942] ( , , 1971) [1987] (

, , , 1999)

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( ) [2006] (,

118 vol.11

, ) () () [1994] (

577, ) [1999] ()

CHEN Jinhua [2002] Monks and Monarchs, Kinship and Kingship:

Tanqian in Sui Buddhism and Politics (Scuola Italiana di

Studi sullAsia Orientale, Kyoto)Lionel Giles [1957] Descriptive Catalogue of the Chinese

Manuscripts from Tunhuang in the British Museum (The

Trustees of the British Museum, London)

(8392) (601) (Stein 2048) 119

(8392)

, () [1981-86] (

) [2005-] (S2048)

, , [] ,

, , ()

, ,

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120 vol.11

, , ,

(353) (374)

(375) (1611)

0 (1-2) 1 (3)

1.1 1.1.1 (4-19) 1.1.2 (19-20)

1.2 (20-21) 1.2.1 (21-24) 1.2.2 (24-25)

1.2.2.1 (25) 1.2.2.1.1 (25-32) 1.2.2.1.2 (32-37)

1.2.2.2 (37-40) 1.2.3 (40-41)

1.2.3.1 (41-47)

(8392) (601) (Stein 2048) 121

1.2.3.2 (47-58) 1.3 (58-59) 1.3.1 (59-65) 1.3.2 (65-76) 1.3.3 (77)

1.3.3.1 (77-83) 1.3.3.2 (83-85)

1.3.3.2.1 (85-86) 1.3.3.2.1.1

1.3.3.2.1.1.1 (86-97) 1.3.3.2.1.1.2 (97-119) 1.3.3.2.1.1.3 (119-129)

1.3.3.2.1.2 1.3.3.2.1.2.1 (129-132) 1.3.2.3.1.2.2 (132-138) 1.3.3.2.1.2.3 (138-144)

1.3.3.2.2 (145-146) 1.3.3.2.2.1 (146-154) 1.3.3.2.2.2 (154-164)

1.3.3.3 (164-176) 1.3.4 (176-183)

1.3.4.1 (183-194) 1.3.4.2 (194-196) 1.3.4.3 (196-197)

1.3.4.3.1 (197-203)

122 vol.11

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1.4 ()

[0 ]

(1) (2)64) 65)

[1 ][1.1 ][1.1.1 ]

(3) , , , (4), , , , 66), (5)67) ,

68) , (6)69), , , (7), , , (8), ,

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68) 69) , ,

(T12,469c; T12,712b)

(8392) (601) (Stein 2048) 123

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(11) , 70) (12) (13) 71) (14), 72)

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70) 71) (S2048,1) 72) ,

, , , , , , , , , (T31,826c)

73) (S2048,2) 74) 75) 76) 77)

124 vol.11

[1.2 ][1.2.1 ]

, , (21), , 78) (22),

, , 79)(23), , 80), 81)(24)

[1.2.2 ][1.2.2.1 ][1.2.2.1.1 ]

, , 82)(25)83) , (26)84)85) , ,

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, (29) , (30)86) , 87),

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, , (T28,953a)86)

(8392) (601) (Stein 2048) 125

(31) , 88), , (32) 89)

[1.2.2.1.2 ] , , , , (33)

, 90) , (34), 91), ,

(35) , , 92)(36),

93) 94) , 95)(37),

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87) (S2048,13) 88) (S2048,14) 89) , , ,

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(8392,32-33)95) (S2048,22) 96) , , ,

, , , , (T30,953a)

126 vol.11

97) (39), , , (40)

[1.2.3 ][1.2.3.1 ]

, , (41) , , (42),

, , , 98) , (43), , 99) , , (44), , , , (45), 100) , , (46), , , (47)

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100) , , , (T12,424c; T12,666a)

(8392) (601) (Stein 2048) 127

, 102)(50), 103), (51), , (52) , (53), , (54)

, 104) (55)105), 106), , (56)107) 108) , ,

(57), , , (58)

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101) 98 102) , 103) , (8392,

53-54)104) , 105) () , 106) (S2048,33) 107) , 108) 101 109) , 110) ,

128 vol.11

, , (64)112), ,

, , (65), 113) , ,

[1.3.2 ](66), , , (67) , , , ,

, 114) (68) , 115), , , (69) , , , (70) , 116)

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(8392) (601) (Stein 2048) 129

, 119)(76), , , 120)

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(77), , , 121) (78)122), , (79)

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119) (S2048,105) 120)

, , , , (T31,826a), , , , (T31,826a), , , , , (T31,826a)

121) , 122) 123) , 124) ,

130 vol.11

[1.3.3.2.1.1.1 ], 125) , (84),

126), (85) , 127) 128)(86) , , (87)129) , 130), , (88)131), 132)

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(8392) (601) (Stein 2048) 131

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132 vol.11

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, (T32,253a)

(8392) (601) (Stein 2048) 133

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134 vol.11

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(8392) (601) (Stein 2048) 135

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136 vol.11

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(8392) (601) (Stein 2048) 137

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138 vol.11

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(8392) (601) (Stein 2048) 139

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140 vol.11

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(8392) (601) (Stein 2048) 141

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1059a) 211) (T22,1047c)

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142 vol.11

2 215) (120-121; 121)216)

(122-128; 122-128)217)

(129-209; 129-201)218)

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215) S1039 216) ,

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217) (T23,456c) 218) (T22,1049a-50b),

(T22,1061c-62c) 219) (T22,1050b), (T22,

1063a) (T22,1050b) (T22,1062c) , (T22,1043bc) (T22,1054bc)

(8392) (601) (Stein 2048) 143

Abstract

Dharma Master Ji's Da yi zhang (Peking 8392) and the She lun zhang Fascicle 1 (Stein 2048) Copied in Sui Renshou 1

(601 C.E.) Mingji and Zhining

IKEDA Masanori

HK Research Professor, Guemgang University

Thepresent studyaims to investigate an instanceof the receptionof

Paramrtha's (499-569) translation of Vasubandhu's Mahyna-sagrahabhya intheNorthundertheSui,takingassourcematerialtwotextsunearthedatDunhuang,namely,theDayizhang byDharmaMasterJi (Peking8392,hong 53,BD00453verso)andShelunzhangFascicle1 (Stein2048;Taish2808).Inbrief,thecontentofeachsectionisasfollows.

1.DharmaMaster Ji'sDayi zhang is a text thought tobelong to the

genreofcompendiaof theessentialsofvariousBuddhistdoctrines.The

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firstlineofthemanuscriptgivesthenameofitsauthorasDharmaMaster

Ji().Theprecisedetailsofitsyearofcompositionandsoforthare unknown, but the Da yi zhang criticises the positions of certain

persons(),andwordingmatchingthatofthesefoilscanbefoundintextsthoughttohavebeencomposedattheendoftheNorthernDynasties

throughtotheearlySui,suchasJingyingHuiyuan's (523-592)Dasheng yi zhang and the She dasheng lun chao (provisionaltitle;Moriyacollectionmanuscript+Stein2254)unearthed

atDunhuang. For this reason, the Da yi zhang is thought to be a text

composedinroughlythesameperiod.TheShelunzhangFascicle1isa

commentary in zhang -style to Paramrtha's translation of theMahynasagrahabhya. Itsauthor isunknown,but itbearsascribe's

colophonstatingthatitwascopiedatBiancaiTemple inChang'an inRenshou1 oftheSuidynasty(601C.E.),anditisthusthought to be an authentic record of Mahynasagraha (Shelun)

studiesinChang'anundertheSui.

2.Thefirstsection attheopeningofthesetwodocuments,entitledOn theDoctrine of the Three Jewels, is almost verbatim thesameineach.However,ifwecomparetheorganisationofeachtextasa

whole,theShelunzhangismorefinelydividedintosmallsectionsthanthe

Dayizhang,anditslogicalstructureisthereforeclearer.Further,interms

ofthethoughtofthetext,wenoticeparticularlythatintheexplanationof

thenotionthattheThreeJewelsareessentiallyone,theShelunzhangalone featuresdoctrinesbasedupon theMahynasagraha.

(8392) (601) (Stein 2048) 145

By contrast, extant portions of theDa yi zhang donot contain a single

citationfromtheMahynasagraha.Itisthereforesafetopositthatthe

DayizhangisatextfromastageatwhichtheMahynasagrahawasnot

yet known, and that the section On theThree Jewels of the She lun

zhangwascomposedasasectionof the zhang-stylecommentaryonthe

MahynasagrahabymodificationoftheOntheThreeJewelssection

oftheDayizhang.Inthisprocess,theauthorbasicallyreliedontheDayi

zhang,buttinkeredpiecemealwithpartsoftheorganisation,andinplaces

addedelementsfromtheMahynasagraha.

3. The She lun zhang was copied at Biancai Temple, which was

constructed for Zhining (ca. 565 ca. 612), an influential Shelunscholar inChang'anunder theSui.ThebiographyofZhining in theXu

gaosengzhuan features,asafigurewithwhomZhininghadcloserelations,aDharmaMasterMingji.Wethussupposethatit isprobablethattheDharmaMasterJiwhoauthoredtheDayizhangwas

thissameMingji(? after598).AnalysisofaccountsintheXugaosengzhuanshowsthatMingjiwasoriginallyaNorthernDynastiesscholarofthe

*Daabhmika-stra-astra or Dilun. It is unknown withwhomhe studied, but he subsequently took up the study of theMah-

ynasagraha(Shelun),andwasactiveinSuiChang'an.Wecansurmise

thattheDayizhangisatextcomposedatastagewhenMingjihadnotyet

studiedtheMahynasagraha,andtheOntheThreeJewelssectionof

theShelunzhangwasarevisionofthatwork,whetherbyMingjihimselfor

some other person (Zhining?). The relationship of dependence and

146 vol.11

development that can thus be observed between the On the Three

JewelssectionsoftheDayizhangandtheShelunzhangcanthereforebe

regarded as an exceptionally clear example of the reception of the

Mahynasagraha by scholars of theNorth in that period, andof the

methodsbywhichtheyworked.

Key Words : Dharma Master Ji's Da yi zhang (Peking 8392, hong 42,

BD00453 verso); She lun zhang Fascicle 1 (Stein 2048,

Taish2808);Mingji;Zhining;DilunSchool;ShelunSchool

2012 6 10 2012 6 22 2012 6 25

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(rNgog Lo ts ba Blo ldan shes rab) ( Theg chen rgyud bla ma'i don bsdus pa) (I)

I


2007 () (NRF-2007-361-AM0046)


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150 vol.11

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