著者

平野 真完

雑誌

美術研究 = The bijutsu kenkiu : the journal of art studies

巻号頁・発行日

no.218, pp.27-44, 1962-03-30

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A. von Le Coq's Chotscho, Berlin, 1913, contains 13 wall paintings of the so-called Praṇidhi Scenes (Tafel 17-29) from the cave temple No. 9, Bäzäklik (numbered by A, Grünwedel), near Turfan. Praạidhi Scenes are almost peculiar to Bäzäklik (Temples Nos. 2, 4, 9, 20, 25) and Idikutschari (Ruins α,β ). On the Praṇidhi Scenes of the cave temple No. 9 are scribed Sanskrit verses written in the “slanting type of Gupta Script” which is peculiar to the northern route of the East Turkestan. These verses are a clue to the interpretation of the Praạidhi Scene. Le Coq deciphered them first. H. Lüders pointed the similar verses in the Mahāvastu and the series of past Buddhas are akin to those of the Divyāvadāna. He supposed that the theme of Praṇidhi Scene based on the tradition of the Sarvāstivādins (Sitz. d. K. Preuss. Ak. d. Wiss. 1913. S. 864-884). E. Huber pointed the Sanskrit verses are parallel to those of the Chinese and Tibetan translations of the Bhaiṣajyavastu of the Vinaya of the Mūlasarvāstivādins (BEFEO. XIV, 1914). In Japan the studies of the Praṇidhi Scenes by Dr. Eiichi Matsumoto (Ton-koga-no ken-kyu 1937) and Mr. Nobuo Kumagai (The Bijutsu, Kenkyu Nos. 122, 126, 138, 156, 170, 178) are available. Refering to these achievements and the reports of Le Coq, A. Grünwedel and A. Stein, I want to fulfil in this paper (1) to transliterate (romanize) and put into Ja- panese the Sanskrit verses with reference to Chinese and Tibetan parallel verses, (2) to refer to the wall paintings and bas-reliefs of the same scenes,(3) to seek texts which the Praṇidhi Scenes based on, (4) to seek the sources of the Past Buddhas in the Praṇidhi Scene, (5) to think the theme of the Praṇidhi Scene. No. 4 (Le Coq: Chotscho, Tafel 20). The Buddha Kṣemaṃkara was honoured by a king (who was a Gotama Buddha in his former birth). Such stories are found in the Avadānaśataka 19 and its Chinese translation Siuan-tsipo-yuan-king (T 4, p. 214 b-c). No. 7. The Buddha Dipaṃkara was honoured by a young brāhmaṇa who bent himself under the feet of the Buddha to cover the muddy road with his long hair. According to the Buddhist traditions the young brāhmaṇa (Gotama Buddha in his former birth) had vowed to become buddha, and Dipaṃkara foretold that he would attain buddhahood in future. This theme is very famous, often inscribed or painted in Gandhāra and Central Asia. This story is found in Sseu-fen-liu (T 22, pp. 782 f.), Sieou-hing-penk’i-king (T 3, pp. 461 b f.), Kauo-k’iu-hien-tsaiyin-kouo-king (T 3, pp. 620 c f.), T’ai-tseu-joueiying-fen-k’i-king (T3, pp.472cf.), Lieou-tou-tsi-king(T 3, pp. 47 c f.), Fo-pen-hing-king (T 4, pp. 92 f.), Tseng-yi-a-han-king (Ekottarāgama) (T 2, pp. 579 b, 757 C, 768 c), Fo-pen-hing-tsi-king (T 3, pp. 665 b f.), Mahāvastu 1, pp. 1, 231-248, Divyāvdāna pp, 246-253, Buddhavamsa pp. 6-18, Jātaka (Nidānakathā) 1, pp. 2 ff., Ta-tsche-tou-louen (T 25, pp. 87 a, 180 b, 276 C, 316 b, 579 C, 631 a), Kao-seng-fa-hien-tch'ouam (T 51, p. 858 C), Ta-toang-siyu-ki (T. 51, p. 878c). No. 10. According to the inscription the young brāhmana Uttara, obeying his friend Nandipāla, left his home to follow the Buddha Kāśyapa. This story is found in Majjhima Nikāya II, pp. 45 ff., Saṃyutta Nikāya 1, pp. 35-36, 60, Jātaka (Nidānakathā) 1, p. 43, Mahāvastu 1, pp. 319–338, Tchong-a-han-king (Madhyamāgama) (T 1, pp. 499 a f.), Tsa-a-han-king (Saṃyuktāgama) (T 2, p. 159 b-c), Pia-yi-tsa-a-han-king (T 2, p. 422b-c), Ken-pen-chouo-yi-ts’ie-yeou-pou-p’i-nai-yeyao-che (T 24, p. 96 b), N. Dutt : Gilgit Manuscripts, vol. III. pt. 1, p. 217, Hing-k’i-hing-king (T 4, pp. 172c f.), Fo-wou-po-ti-tseu-tseu-chouo-pen-k’iking (T 4, p. 202a), Ta-tsche-tou-louen (T 25, pp. 261c, 340 c), Ken-pen-chouo-yi-ts'ie-yeou-pou-pi-naiye-ich'ou-kia-che (T 23, pp. 1029c f.). And Nos. 1,2,3,5, 6, 7, 8, 9, 10, 11, 13, 14, 15 have parallel verses to the Chinese and Tibetan translations of the Bhaiṣajyavastu of the Vinaya of the Mūlasarvāstivādins (Ken-pen-chouo-yi-ts'ieyeou-pou-p'i-nai-ye-yao-che vol. 15, T 24, pp. 73C75c, Ḥdul-ba-gshi (Sman-gyi gshi) (The Tibetan Tripitaka 41, pp. 222 b5–223c4) The inscriptions on the Praṇidhi Scene have the word “tṛtiyāsaṃkheya” =tṛtīyāsaṃkhyeya (-kalpa) (third immeasurable period) (No. 10). And according to these inscriptions Ratnaśikhin is the last Buddha in the first asaṃkhyeya-kalpa (No. 9), Dīpaṃkara in the second asaṃkhyeyakalpa (No. 7), and Kāśyapa is the last in the third asaṃkhyeya-kalpa (No. 10). Only the third is the same as the Vinaya-bhaiṣajyavastu (in verses) of the Mūlasarvāstivādins, while the first and the second are the same that A-p’i-ta-mo-tap’i-p'o-cha-louen vol. 178 (T 27, p. 892c) A-p’i-taomo-kiu-chö-luen (Abhidharmakoṣa) vol. 18 (T 29, p. 95 a) A-p’i-ta-mo chouen-tchang-li-louen (T 29, p. 591a) (which are the Abhidharmas of the Sarvāstivādins), and Ta-tche-tou-louen (T25, p. 87 a). And after all the last Buddhas in three asamkhyeya-kalpas are the same that Yeou-po-sökiai-king (T 24, p. 1039 a) reports. The Vinaya of the Mūlasarvāstivādins contains many of the Avadāna-stories, and these stories emphasize the karma-theory, that is, good deeds bring auspicious results, and bad deeds bring unfortunate results. Even Gotama Bubbha is under the law of karma, he achieved good deeds in his former births. Before the former Buddha he had vowed to become buddha and was foretold by the Buddha that he would attain buddhahood in future. The verses of the Praṇidhi Scenes have no word of “praṇidhāna” (vow to become buddha) and vyākarana (prediction of attaining buddhahood). But E. Senart's decipher of the inscriptions on the murals which Donner and Klementz brought from Singimaus reads that Gotama Buddha in his former birth worshipped the Buddha Kanakamuni, and gained vyākarana (prediction) from the Buddha (JA. XV. 1900, pp. 353 f.). This is, I think, to be refered to in the interpretation of the Pranidhi Scene. While the Praņidhi Scenes in their appearance demonstrate the worshipping and waiting on the Buddha, they suggest, as is seen in No. 7, the thought of praṇidhāna and vyākarana.