著者

室寺 義仁

出版者

京都大學人文科學研究所

雑誌

東方学報 = Journal of Oriental studies (ISSN:03042448)

巻号頁・発行日

vol.88, pp.442-423, 2013-12

---

In the cultural sphere of the Pāli canons the three sutta-phrases that have been transmitted are "all compounded things are impermanent" (Pāli : sabbe sankhārā aniccā), "all compounded things are suffering" (sabbe sankhārā dukhā), and "all dhammas are without a self" (sabbe dhammā anattā), which originate from the words of the Buddha (see the Dhammapada, vv. 277-279 in the Chap. XX 'magga'). As is known from the appearance of these three phrases among the sayings of Aññā-Kondañña (see the Theragāthā, vv. 676-678), who would become the Buddha's first disciples at the time of his first sermon, the Pāli transmission of the three phrases has been believed to the present to possess the three marks (tilakkhana) of the Buddha's teaching for those following his path. On the contrary, in the Chinese linguistic cultural sphere the three phrases "all conditioned things are impermanent" (Skt. : sarvasam skārā anityā), "all dharmas are without a self" (sarvadharmā anātmānah), and "nirvān a is peace" (śāntamnirvānam) have their source in the Buddha's words and are sūtra-phrases used by the Buddha's disciples led by Ānanda soon after his parinirvān a as part of a new trend of thought from "all is suffering" to "nirvān a is peace" (see the Sam yuktāgama, No. 262). These three phrases were fixed during the first period of translation in China of the Āgamas and the Sarvāstivādin Ābhidharmic literature from around the end of the 3rd century to the first half of the 4th century. Concerning the term 三法印, the original Sanskrit is, as far as we know, a newly coined word, dharmamudrā trilaks an ā, used by the Buddhist poet Mātr cet a to poetically evoke non-self, momentariness, and peace in the first verse of the sixth chapter Avivādastava of the Varm ārhan astotra in about the 2nd century.

著者

室寺 義仁

出版者

高野山大学

雑誌

基盤研究(C)

巻号頁・発行日

2005

---

本研究代表者は、サンスクリット文学の黄金期を迎えるグプタ朝期のサンスクリット仏教文化圏における伝統的アビダルマ教学と教義解釈の研究を遂行中である。研究対象は、主として当時の仏教思想界を代表する学匠であるヴァスバンドゥ(ca.400)の諸著作である。当該研究課題にかかわる研究として、まず「経部-初期Sautrantika-」と題する論考を公表し(『高野山大学論叢』39巻、2004年)、近時の「経量部(Sautrantika)」研究に対して新たな観点から根本的な問いかけを行った。その本格的研究として、初年度、ヴァスバンドゥの主著たる『阿毘達磨倶舎論』に表れる「経部」〔真諦・玄奘に共通する漢訳語。一方、「経量部」の語は荻原雲来に始まる和訳語〕の人々が主張する諸見解について、加藤純章(『経量部の研究』1988年)が行った、サンガバドラ(ヴァスバンドゥと同世代の後輩)が著した『順正理論』との比較考察を、再検証し、先行諸研究では十分には検討されて来なかった漢訳のみで伝わるアビダルマ教学の注解論書である『毘婆沙』3本(大正Nos.1545-1547)との比較吟味を行った。成果の一部は、「『阿毘達磨倶舎論』における'utsutra'」(『印佛研』54巻2号,2006年)と題し公にした。次年度(平成18年度)は、加えて、代表的大乗経典である『華厳経』「十地品」に対する現存する唯一の論、ヴァスバンドゥ作『十地経論』を参照しつつ、「金鉱石の比喩」解釈について分析を行い、成果の一部を、『望月海淑博士喜寿記念法華経と大乗経典の研究』に公表した。また、9月に高野山大学で開催された国際密教学術大会(ICEBS)において、華厳経研究パネルでパート発表(英文)を行った。最終年度(平成19年度)には、これらの成果を研究成果報告書(全106頁)としてまとめ得た。なお、本研究遂行の一環として、京大人文研における「真諦研究」会に参加し、『倶舎論』の漢訳初訳者でもある真諦を取り巻く5・6世紀の中国仏教界について多くの知見を得つつある。

著者

室寺 義仁

出版者

京都大學人文科學研究所

雑誌

東方學報 (ISSN:03042448)

巻号頁・発行日

vol.88, pp.442-423, 2013-12-20

---

In the cultural sphere of the Pāli canons the three sutta-phrases that have been transmitted are "all compounded things are impermanent" (Pāli : sabbe sankhārā aniccā), "all compounded things are suffering" (sabbe sankhārā dukhā), and "all dhammas are without a self" (sabbe dhammā anattā), which originate from the words of the Buddha (see the Dhammapada, vv. 277-279 in the Chap. XX 'magga'). As is known from the appearance of these three phrases among the sayings of Aññā-Kondañña (see the Theragāthā, vv. 676-678), who would become the Buddha's first disciples at the time of his first sermon, the Pāli transmission of the three phrases has been believed to the present to possess the three marks (tilakkhana) of the Buddha's teaching for those following his path. On the contrary, in the Chinese linguistic cultural sphere the three phrases "all conditioned things are impermanent" (Skt. : sarvasam skārā anityā), "all dharmas are without a self" (sarvadharmā anātmānah), and "nirvān a is peace" (śāntamnirvānam) have their source in the Buddha's words and are sūtra-phrases used by the Buddha's disciples led by Ānanda soon after his parinirvān a as part of a new trend of thought from "all is suffering" to "nirvān a is peace" (see the Sam yuktāgama, No. 262). These three phrases were fixed during the first period of translation in China of the Āgamas and the Sarvāstivādin Ābhidharmic literature from around the end of the 3rd century to the first half of the 4th century. Concerning the term 三法印, the original Sanskrit is, as far as we know, a newly coined word, dharmamudrā trilaks an ā, used by the Buddhist poet Mātr cet a to poetically evoke non-self, momentariness, and peace in the first verse of the sixth chapter Avivādastava of the Varm ārhan astotra in about the 2nd century.