On the origins of Mahyna Buddhism

Shinkan Murakami

(D. Litt., Professor Emeritus, Tohoku University
Sendai, Japan)

Abstract
I Introductory Remarks
The origin and growth of Mahyna Buddhism are not very clear at present.
In this paper I will take up two questions, i.e. (1) why, how and in what
favourable circumstances were Mahyna Scriptures (stras) created, and (2)
when and by whom these Scriptures were created and supported.
The first question concerns the essential characteristics of Early Buddhism
or enlightened Buddhists ideal attitude towards others as well as towards
themselves. On this question, above all, I think it is necessary to introduce one
principle that is very fundamental in Buddhism, and that is, so to speak, the open
system of thought, or in other words, openness [of mind] to all. This open
system of thought or the openness to all is, as opposed to a closed system of
thought, free and open, friendly, compassionate, and sympathetic to all; not in
anger but in an atmosphere of openness and goodwill without rejecting others,
and without being intolerant and antagonistic to others. This Buddhist openness
can be traced to the sermon of egolessness and selflessness, that is to say, all of
our existence is reduced to mental and physical phenomenal elements, each of

-2-

which is said to be none of ego and none of mine. As we will see below in more
detail, the enlightened one (Buddha) had been unveiled from the coverings of evil
mental tendencies (cravings, etc.), and then a reality of existence (reason of
depending origination) became open to Him.
This openness of Buddhism may have been predominant in the course of the
compiling, editing, and handing down of the Buddhist Canon, because several
different Canons of several sects have been handed down orally and then literally
as can be seen up until the present day.
Near the time when in every sect the Early Buddhist Canon had almost
finally been compiled and edited, new kinds of Scriptures and religious literature
began to be created. Some of them appear to be Mahyna Scriptures (stras).
In this way if the openness had been working from the time of Early
Buddhism, we may suppose that Mahyna Buddhism began to be cherished and
became developed in the sectarian Buddhist circles (Nikya, Hnayna) (See
Yamada [1957], [1959]). But some scholars have another opinion that Mahyna
grew among religionist circles that did not belong to sectarian Buddhism and
worshipped the Buddhas monumental tombs (pagoda, stpa, thpa) (See
Hirakawa [1963], [1989-90]). I do not agree with the latter opinion as shall be
discussed in detail in section II.
This openness of mind toward others could and should allow for different
opinions. There could have been no Inquisition in Buddhism, according to my
knowledge, though there have been many theoretical and philosophical
controversies among Buddhist sects and schools. The Mahyna movement was,
in my opinion, the creation of new religious literature which gradually became
accepted as Scriptures (stras). The authors of this literature, who were possibly
Buddhist monks (though not exclusively), could not be excluded from the monks
or nuns communities (sagha, Order) of [Hnayna] Buddhism (Murakami
[1998], [2000b,c], [2004]). As concerns this problem, Prof. Shizuka Sasaki

-3-

) has discovered a new definition of the disruption (schism) in the Buddhist

Order (sagha-bheda), which is very helpful to me.
According to Sasaki, under the new definition of the schism, as long as the
rituals are performed together, those monks who disagree doctrinally may live
together (Sasaki [1993], pp. 167f., Sasaki [2000], pp. 121f.). He has shown that
the definition of sagha-bheda (schism of Order) in the Vinaya-text changed
about the time of king Aoka in the 3rd century B.C. onwards, from cakra-bheda
(schism according to doctrines) to karma-bheda (schism according to rituals) in
most Buddhist sects (schools). Even the Sarvstivdin-school, which had not
changed the definition in the Vinaya-text, later adopted the new definition in the
arguments of the Abhidharma-texts. In this circumstance, I think, Buddhist
monks who belonged to the traditional sects could create new (Mahyna) texts
freely.
Contents of this article are as follows:
II Questions about Hirakawa's opinion that Mahyna Buddhism arose
among Communities of lay-devotees (lay-bodhisattvas)
a. Questions about Buddha's stpas that were looked upon as dwellings
and centres of Communities of lay-devotees by Hirakawa
After careful investigations and considerations, I can find no positive
evidence to this opinion.
b. Buddhist monks (ramaas) who came from Central Asia and India
to China in the first extant Buddhist bibliographical book Ch'u
san-tsang chi-chi
Mahyna texts were introduced into China by many monks but very few
lay-devotees.
c. Fatherlands of Mahyna texts recorded in Ch'u san-tsang chi-chi

-4-

d. Travellers' Records that tell the Evidence of Mahyna

III Early evidences of the Mahyna: Inscriptions, Sculptures, etc. and
Translated Mahyna Texts in Chinese
a. Archaeological Evidences of Mahyna; Gregory Schopen's opinion
that the Mahyna-movement was very weak and isolated in the
distant outskirt regions of the Indian culture
Though earliest inscriptions that record the existence of Mahyna
Buddhists can hardly be discovered up until the beginning of the 6th century in
the Indian subcontinent; the Mahyna thoughts and texts were prevailing even in
the distant outskirts of the Indian culture and foreign countries including China
up until the end of the 5th century.
b. Votive Formulas for Transferring one's own Merit to all people for
the Attainment of the Buddhas Supreme Knowledge inscribed by
Buddhist Monks (kya-bhiku) in Gupta Period
c. The Label inscribed at the pedestal of the Kun image of AmitbhaBuddha Discovered at Govindnagar near Mathur (in the year 28 of
Kaika era 171CE.
d. The Gandhran Kun image of Amitbha accompanied with
Avalokitevara
e. Archaeological Evidences of Bodhisattva
IV Mahyna and Nikya (Hnayna) Buddhism
a. Mahyna Treatise's Systems and Ample Knowledge on the Nikya
(Hnayna) Buddhism
b. Arguments that the Mahyna is not Buddha's words and vindication
of the Mahyna

-5-

c. Nikya (Hnayna) Buddhism that held Mahyna Texts Newly

Found Manuscripts from Afghanistan
d. Mahyna Texts' Authors' Mentality: Creating and Delivering New
Scriptures (strntbhinirhra, etc.); A Key Word for the Creation of
Mahyna stras: Vyha (arrangement by means of imagination, vow,
or mental creation)
e. By What kind of Vinaya (rules and regulations of monastic Buddhism)
were the Mahyna Monks ordained?
V

Concluding Remarks Mahyna Buddhism was not independent

from the Traditional Orders (Sagha of the Nikya Buddhism)
According to the above-mentioned data, interpretations and arguments, I

think, I can arrive at a conclusion that some of the traditionally ordained monks
may be authors of these Mahyna stras, and though the authors were not so
many in number, they must have been very productive as to create scriptures
several times as voluminous as all the Pali Canonical texts within a few centuries.
But these monks who recited Mahyna stras and worshipped Bodhisattvas were
not independent from the traditional Orders. This conclusion is supported also by
a famous report written by I-tsing () who travelled to India during 671-695
CE. He reported that in India and Southeast Asia there are four Buddhist sects
(nikya), i.e. Mahsghika, Sthavirya (Theriya, or Theravda), Mlasarvstivdin, and Samitya, and that the distinction between the Mahyna and
Hnayna is not settled. He remarked:
"Those [monks] who worship [images of] Bodhisattvas and recite
Mahyna stras are called [devotees of the] Mahyna; and those who
do not these are [devotees of the] Hnayna. What is called Mahyna is
nothing but two kinds: the Mdhyamika on the one hand, and the Yogcra
on the other hand. The [doctrine of the] Mdhyamika is that [the real is]
conventionally existent but truly empty, substantially false like an illusion.

-6-

The [doctrine of the] Yogcra is that the external [world] does not exist,
the internal exists, every phenomenon is consciousness only." (T. 54, No.
2125, 205c11-15)
He reported on the monks' daily life, religious practices, rites and services, but
never wrote about independent Mahyna communities. We cannot deny his
report.
In this way I can sum up that the authors of Mahyna scriptures, just like
the authors of later Mahyna treatises, were mainly ordained Buddhist monks,
who were supported by lay devotees in the Buddhist world.

-7-

(1)
(2)

[]

-8-

stras

Nikya, Hnayna
[1957][1959]

(stpa)
[1963][1989-90]

[]
[1998][2000bc][2004]
sagha-bheda

[1993] 167 [2000] 121

2ramanas

-9-

3
4

1Gregory Schopen

2kya-bhiku
3 28= 171
4
5

1
2
3
4
Vyha
5.

- 10 -

671~695

nikya Mahsaghika Sthavirya,

Theravda Mlasarvstivdin
Samitya
1

CBETA, T54, no.

2125, p. 205, c11-15

- 11 -

vivaa, vivatta
Vinaya Ip.2
Dhammapada183
1

1957

2005

2000?
pp. 307ff

Nihilism
1999 79-99

- 12 -

1959
1963
1989-90

1963 673
1963
1971
Samdhirja-stra SR
1-17
G. Shopen2000
2000

4 329 4 iii, 498

178189Lokakema

Schopen 1979
2000

- 13 -

()
stpa

stpa
vihra

sagha

[]Schopen 2000, 183, 190, 283, 289

dharma-bhaka
SR
1971 15-6bodhisattva-gaa
SR
16

2000

307-333

araya 1971

- 14 -

16-7cf. Schopen 2000. 29

()
Parthia
Bactria Sogdiana Kashmir India Khotan
Kizil 4

445518
552145

147167
373396
397418

422424
424452

Kizil,
saghadharma

- 15 -

[]

8 55 60 2-11

()
6
11
1215

55 48c
66c
48a11c62a62c
Khotan

Kizil Kucha

()
399412 399
414
Khotan Kargharik
Kurram Dand khel Bhida

Ptaliputra=Patna

- 16 -

629645
4 17
1 14
671695
542125

niknya

205, 11-15

()Schopen

Schopen

Schopen2000 19-29
Schopen 1987
99f
Tripura
Guighar 5 Orissa Jayarampur
5

Schopen 2000, p. 297 16. D. Ch. Bhattacharya: A newly discovered Copperplate from
Tippera, Indian Historical Quqrterly, Vol. VI. 1930, pp. 45-60. 1996Guighar
1 [188 = 506 ] Mahynika-kya-bhikv-cryya-ntidevam

- 17 -

6 7Pajab
8 Gujart Devn Mor 9
Aja 10Schopen

11

A. Stein Niya
Kharoh cojhboamasenaMahyana saprastita 12
uddiya ryyvalokitevarrama-vihre anenaivcryyea pratipdita-mah-ynika
vaivartika-bhiku-saghnm parigrahe ntidevam
uddiya

Mahynikebhyo bhiku-saghya Schopen 2000, p. 297 17 ; P.R. Srinivasan:

Jayarampur plate of Gopachandra, Epigraphia Indica, Vol. 39, pp. 141-148.

Mahyna-pratipannrya-bhiku-sagha-pratibhogya Schopen 2000, p. 298 18;

D.R. Regmi: Inscription of Ancient Nepal, New Delhi 1983, p. 88

Devn Mor 127 : kya-bhikubhya

127 aka 205 Vikrama 70Gupta 446
Schopen Schopen 1979, p.1935

10

Aja 67c 22 7 5

11

Schopen Schopen 2000,

pp. 28-29,
p. 322

12

A. M. Boyer, E. J. Rapson, and E. Senart: Kharosthi Inscriptions, Discovered by Sir Aurel

Stein in Chinese Turkestan, part I~III, Oxford 1920-29, No.390 p.140,

1999p. 299 5
230
amasena 4 Mahiri 17~20 3

- 18 -

mahyna

()kya-bhiku

kya-bhiku

1953Schopen1979

Agoka 20
Mahiri 4~13 SocakaSojaka
pracacha bodhisattvaNo. 288
John Brough:
Comments on third-century Shan-shan and the history of Buddhism, Bulletin of the School
of Oriental and African Studies, University of London, Vol. XXVIII, 1965, pp.582-612 [
John Brough

32 41 6 pp. 164-172]

34 42 6 pp. 12-30

1.

- 19 -

199698

Mathur137 350

deyadharmo ya kya-bhikor bhadanta-Brahmasomasya yad

atra puya tad bhavatu sarvva-satvnm anuttara-jnvptaye
[] Brahmasoma

Mathur 136350
Sagharakitasya
Srnth 104-5 [r]
Buddha-pyasya
Srnth 24[r] Rma-dattasya
Aja 9 2 r bhadanta-Buddhaguptasya
Aja 13 6 Taraa-krtanasya
Bodh-gay 21 269= 588

Amra-dvpa-vsi-sthavira-Mah-nmasya
Mathur 8 230= 550 280=
600deya-dharmo ya Ya-vihre kya-bhikuyr Jayabhayr yad Ya Jayabha

- 20 -

Kasi 125Kusinagara Nidna-stra

5 deya-dharmo ya aneka-vihrasvmino Hari-balasya yad atra puya tad bhavatu sarva-satvnm
anuttara-jnvptaye/ Hari-bala

Aja 67c 22 7 5
r Mahyna [-yyina][]

Nland 12Mahpla 11 1026

988deya-dharmmo ya pravara-mahyna-yyina paramopsakarmat-Tailhkya-jyvia-Kaumb-vinirggatasya Hara-dattanaptur-Gurudatta-suta-r-Vldityasya yad atra puya tad bhavatu
sarvva-satva-rer anuttara-jnptaya iti.
Telhaka[]Kaumb
Haradatta Gurudatta rVlditya

Mathur 8 Aja 67c Schopen

paramopasaka

Srnth 43Avalokitevara 5
Srnth 2046
Madhya Pradesh GopalpurJabalpur1

- 21 -

2.

Deoriy 25 Gupta
deya-dharmmo ya kyabhikor Bodhi-varmmana yad atra
puya tad bhava mt-pitro sarrva-satvn cnutara-jnvptaye[] Bodhi-varmman

Deoriy 3Gupta
kyabhikor
Aja 53 16 5 r bhadanta-Dharmmadattasya
Aja 54 16 5
Aja 55 16 6
r bhbhadanta-Bpukasya
Calcutta 15 r Dharma-dsasya yad
atra puya tan mt-pitro sarva-satvn c
Mathur 1275

Aja 69 26
deya-dharmmo ya kya-bhikor bhadanta-Gukarasya yad atra
puya tad bhavatu mt-pitara prvva-gama kritv sarvvasatvebhya anuttara-jna ptaye [ ]
Gukara

Kud 9 6 5~6

- 22 -

mt-pit-prva-gama kritv sarvva-satvnm anuttarajnvptaye.

Kud 9
Schopen 1987, p.123

Mathur 80 115 434-35sa 115

ravaa-m di 10 asy divasa-prvvy bhagavata daabalabalina kyamune pratim pratihpit bhiku Sagha-varma
yad atra puya tan mt-pitrt prvvagamt ktv sarvva-satvna
sarvva-dukha-praharaynuttara-jnvptaye 115 ravaa
10 Sagha-varma

Mathur 81 121 440

Vradatta Jva

3.
Kuda 10 6 5-6
deya-dharmmo ya kya-bhikur
Buddha-sighasya mt-pit-prvvagama ktv bhaka ca yad
atra puya tad bhavatu bharakasya ca sarvva-satvnm anuttarajnvptaye[] Buddha-sigha

Mathur 54 5 [r] Yao-dinnasya yad

atra puya tad bhavatu mt-pittro cryopdhyyn ca sarvvasatvnm anuttara-jnptaye Yao- dinna

Srnth 96Gupta
Si vika Sihamatteh

- 23 -

Bodh-gay 22 6 vos Tiymratrtha-vsika-Dharmma-gupta-Dara-senayor yad atra puya tad

bhavatu mt-pitarv cryyopdhyyau prvva-gama ktv
sarvva-satvanm anuttara-jnptaye stu [ ]
Tiymra-trtha Dharmma-gupta Dara-sena

Srnth 206 8 sthavirayad atra

puya tad bhavatv cryopdhyya-mt-pitr[o] prvva-gama
ktv sarvva-satvnm uttara-jnptaye stu []

Bihar Kurkihar 5110

deyadharmmo

ya

kya-bhiku-pravara-mahyna-yyina

maalaodbhta-sthavira-Vuddha-jnasya

yad

atra

Kci-

puya

tad

bhavatv updhyycrya prva-gama ktv sakala-satva-rer

anuttara-jnptaye. []
Kci Vuddha-jna

4.
Kaheri 9 3 5
deya-dharmmo
ya cryya-Buddha-rakitasya/ anena sarrva-satv Buddh
bhavantu Buddha-rakita

Srnth 200157 = 476may krit

- 24 -

bhaya-mitrea pratim kya-bhiku yad atra puya

pratim krayitv may bhtam/ mt-pitror gur ca lokasya
ca amptaye [] Abhaya-mitra
[]

Srnth 201157 = 476

1953 Schopen19792000
kya-bhiku
Guighar 1 Aja
67c22 Kurkihar 5110
(1) Nland 12 11 Jabalpur Gopalpur 1
pravara-mahyna-yyin
paramopsakaSchopen
1996-98
Kurkihar 5 3 1058 pravara-mahyna-jaina
paramopsaka
Srnth 4611 pravara-mahynnuyy
paramopsaka
Tetrawan 1Tr 2 1073
Chaimau 1Avalokitevara 42 10-11
paramopsaka-paramamaha-jnnuynina
mahynanuyyin
paramopsaka(3)
Srnth 51Kubera 11-12

Srnth 111810 =1058

- 25 -

mahjnnujina paramopsik

5.
Schopen
13

colophon
5 Schopen 1979, pp.12-13

9 24
asmkam anukamprtha paribhuja vinyaka/ vaya ca sarva-sattv ca
agr bodhi spemahi. []
Saddharmapuarka,
VII.57

pariman9
10

13

Aashasrik Prajpramit U. Wogihara p. 329 4 : evem anumodynumodansahagata puyakriy-vastu anuttary samyaksambodhau parimaymti vca
bhaetnuttary samyaksambodher hraka bhavatv iti. Bhadracari-praidhna vs. 12:
vandanapjanadeanatya numodandhyeaaycanatya yac ca ubha mayi sacita
kicid bodhiye nmayami ahu sarva. Ajitasena-vykaraa- nirdea N. Dutt, Gilgit
Manuscripts, vol. I, Srinagar 1939 p. 129 10: anena kualamlena sarvasattv
anuttar samyaksabodhim abhisabyudhyante. Bodhisattvabhmi N. Dutt, ed., Patna
1966p. 16115

- 26 -

15 9278
494 26~ 495 110-11

24 10279
130 11-15 24-25

- 27 -

6. Cousins2003
L.S. Cousin 20031953 Schopen1979
kya-bhiku

Kthiwar Valabhi 11
Guhasena 246 = Wa 5
565
ivaparamamhevara
Du Du-mah-vihra

18
Wa6248
paramopsaka
= Mathur 102
kyopsaka
sarva-sattvn hita-sukhrtha
kya manu-smti,
Mahendrakramas Mattavilsa-vikrama, Jayantabhaas gama-ambara,
Sagha-bhede-vastu, Sakka, Sakya,
SkiyaValabhi
Guhasena paramamhevara
paramopsaka
a committed lay supporter
of high standing

three
distinct possible goalsp. 18

p.19

- 28 -

Papacasdan-purak
II 6, Paramattha-vinicchaya v. 1043
p. 21
Cousins

Schopen

Wa5 565 Wa 6 567

vihra
Bodh-gay
21Mathur 8Kasi 125Bodh-gay 22stpa

Cousins

() 28 =
171

Mathur Govindnagar
Schopen 1987, p. 101; 1980p. 495
Mathur79 Schopen
L. 1 mah()rajasya huvekas[y]a (sa) 20 6 va2 di 20 6
L. 2 (etaye pu[r] vaye)sax-cakasya satthavahasya p[i]t[-x]() [-x]
balakattasya rehasya nttikena
L. 3 buddha(pi)la(na)putra(a) ngarakitena bhagavato buddhasya

- 29 -

amitbhasya pratim pratih()pi[t]

L. 4 [Sa] (rva)buddhapujye im(e)na k(u)alam()lena sar(va)(sat)
[v]

anut(t)ara() bud(dh)ajna pr(pnva) (tu)

()

Mahrjasya huvikasya sa 20[8] etasya prvaya Satvakasya

srthavhasya pautrasya Buddhakrtasya rehisya

Buddhabalena
putrea sarvabuddha-pjye [rvita]

Huvika, Huveka28 26
2 26
Satvaka Balakrta, Balakatta
Buddhabala Buddhapila Ngarakita
Amitbha
Schopen

Kaika
KaikaSchopen
78 26 14 104

78 aka []

88 127
Kujla Kadphises
Weme Kadphises 230 Vsudeva
3 3 12

64 98 1967
158230-98=132; 230-64=166
132~166 7 24023 282 Sten Konow
14

24~28 Vsika Huvika 28 60

158306 26 28

- 30 -

Kharoh Inscriptions, 1929, p. lxxvii 129

28 156 R. Ghirshman
Fouilles de Begram Afghanistan Journal Asiatique Tome 234,
1943~45, pp.59-71 144 =
241 ~250 241-98=143; 250-98=152
143~152
57 Azes=Vikrama 201~298
Vikrama 1~98
201-57=144 144
1967 134~172

1962
134
Ghirshman 144
Vikrama
171

15 28 26144+28-1
169 16
Schopen

1996

15

1996 91 78

341999 92 Ghirshman
1062003 7 1-20
70 78

16

2 556
1984

- 31 -

Mathur 76B.C. 2 Idrasama-ptasa Ayalasa

dana savabudhna pjya Suvaakra-vihre cariyna Mahopadesakna parigaheIndraarman Ayara
Suvaakra[] Mahopadeaka[]

Mathur 70 bodhisatvo sah mt-pitihi sah

upajhyena

Dharmakena

sah

tevsikehi

sah

tevsinihi

iri-vihare cariyna Samitiyna parigrahe sarva-budha-pujye

[] Dharmaka
r Samitya
[]
Mathur 73 lnake vihre Mahsaghiyna
parigrahe sarvabudha-pujaye. lnaka Mahsghika
Mathur 116 16 Kaika 16=
159 viharasya bhikusya Ngadattasya dna boddhi-satvo
Kaikye vihre svakya cetiya-kuiya sarva-budha-pjye
sarva-satvan hita-sukhye acariyan Mahsaghiyan pratigrahe.
Ngadatta [] Kaikya

Mahsghika[]
Mathur 84
maha-katravasa Rajulasa agra-mahei
Ayasia Kamuia

arira pratihavito bhakavato akamunisa

Budhasa thuva ca sagharama ca catudiasa saghasa Sarvastivana

parigrahe sarba-budhana puya dhamasa puya saghasa puya
Mah-katrapaRjla Ayasia Kamuia

saghrama,

- 32 -

Bajaur 4 77 Azes 20
Apacaraja-Bhagamoyea bhagavato akamuni dhatuve pratihavita
apratihavita-purvami pradeami Ahayi gramami Kaaviyaa
chadrataa parigrahami/ sarva-budha pujayita/ sarva-pracegasabudharahata-avaka pujayita/ sarvapujaraha pujayita/Apaca
Bhagamoya[] Ahayi
Kyapya

Taxila 1 78 Azes 21
Patiko apratihavita bhagavata akamuisa arira pratihaveti sagharama ca
sarva-budhana puyae mata-pitara puyayato.[]Patika

Amitbha1993 17 amita
bh
bha

Amitbha
18
17

1993 255-270 vyha

18

1984

- 33 -

bha

1967

Ephthalites

36219

1979
(a)(b)
=
(a)
(b)

(a)
Indus

19

98 1997
1-181967 Suvastu
Butkara
dharmacakre-pravatako
2004b 19 6
71 1969 42-62
Oxas

- 34 -

Huvika 29 4 1
20
20
1992 2

40 5

21

Brough 1982

273 22
23

1996 234 2004a

20

1967 328334 Mathur142 29

Ghirshman 172

21

Gandhra 1 Ghirshman
172

22

(d) 2004b 47

23

John C. Huntington, A Gandhran Image of the Amityus Sukhvat, Annale dell Instituto
Orientale di Napoli, vol. 40 N.S.XX, 1980, pp.651-672 Sukhvat-vyha

2003 5 16 48

Amitbha

- 35 -

()Avalokitevara

An inscribed Gandharan relief. JIABS. Vol.25 No.1-2, 2002, p.4

Amitbha[Bud]dhamitra,
Avalokitevara

- 36 -

Karoth
J.BroughJ.Brough1982
Brough

Budhamitrasa oloipare danamukhe budhamitrasa amridaha

Budhamitra Avalokevara,Budhamitra Amtbha

Amtbha Salomon Schopen (JIABS

2002, pp. 3-31) Brough

Karoth

Detail of the inscription on the relief. JIABS. Vol.25, No.1-2, p.7

ahadirma asartimahdub ehkumanad erapiolo asartimahd

- 37 -

BroughSalomon Schopen
Dhamitrasa oloipare danamukhe budhamitrasa amridae///pp.13, 27

bu Budhamitra
eBrough ha

oloipare
Avalokevara

Dhamitra oloipara? Budhamitra

Gift of Dhamitra[sic] at Oloipara[?], for the immortality [ie.

nirva] of Buddhamitra, p. 27

Brough oloipare Avalokevara oloipare

AvalokevaraLord of Light Amitabha
24

24

Brough Sukhvat-vyha ?p-lu-siwan avaloasvara

-it-
12361 288 290 291
Brough
2 3

12362 308
10
9 263 128 -129
Avalokitasvara
D.N.Mironov: Buddhist Miscellenea,
JRAS. 1927, p.243; H.W. Bailey, Buddhist Sanskrit, JRAS.1955, p.15;
1997 38b
160-163Mironov 241-252
5 5 Avalokitasvara

- 38 -

turban
oloipare Brough
Avalokevara
amridaha amridae
Amtbha
Amtbha Indus
Chilas Thalpan 25

Budhamitra
Brough 26
Brough
Salomon
Brough 2

B-17Recto 5,7; Verso 1,3,3 2 B-17Recto7

Verso 3 Avalokitasvara-Bailey Plate II Harvard Fragment
Buddhist Sanskrit 3 -valokitasva, -lokitasvara-,
-lokita-svarasya Saddharma-puarkastra Central Asian
Manuscriptr Romanized Text, Tokushima 1981, p. 261, 2 8 [
]
25

Karl Jettmar: Antiquities of Northern Pakistan =ANP Vol. 1 Rock Inscriptions in the
Indus Valley, Mainz 1989, P1.179, Text 99 p. 92, by Oskar von Hinuber; 2002
Thalpan 53 [ ; Thalpan I]: namo sapuitaslarjya tathgatya namo
samantaramivyudgatarikpanya tathgatya namo amritbhya tathgatya.
d 1
14448 392 392
2 14443
323 10 amta

19930 71 Amitbha
Chilas129, 135; Thalpan 3Amityus Thalpan 44ryvalokitevara
Chilas128; Thalpan38, 55

26

- 39 -

19921996

()bodhisattva

bodhisattva
bodhisatva199698
1967
Mathur 1 63 Kara 2

Mathur 2 145 349 Kara

2
Mathur 132 4
147
Mathur 98 Kaika 8 151
Mathur 133 Kaika 8
Mathur 132 Kaika 20 163
Mathur 103 23
166
Mathur 11 Huveka 33 176
Mathur 97 Huvika39 182
Mathur 121 46
189
Mathur 110 17 128

- 40 -

160

Mathur 70 2
Srnth 4Kaika 3 146

59
Srnth 5
Srnth 6Kaika 3

Saheh-Maheh 2Kaika Huvika?

119
Saheh-Maheh 3
Kosam 2Kaika 2 145
120
Sc 909Kua Brhm

bodhisatvasya Maitryasya pratim pratihpit

Aja 68 26 5-6 bodhisatvair

Samantabhadra
Bodh-Gay 18 Tikamla 64
207
108
bodhisatvapratim
Bodh-Gay 3774 1193
avinivarttanyabodhisatva-carita-katri[ya]-maala-dpa-

Indus Thalpan 2 630 =

- 41 -

2002 Thalpan3536387-8 kyamuni tathgata

Majur bodhisatva
ryAvalokitevara
bodhisatva rya-Maitreya bodhisatva

Indus Chilas12630 = 2002

Chilas 123rya-Majur-bodhisatva
Mathur1442411979 1 Ahichatr
Maitreya

Sc
23

12
Avalokitevara
199698 Mathur 119 Avalokitevara
[1]48 467 ryvalokitevarapratim d
2 2004b 49-52

- 42 -

()
100
25NO. 1509 57-756100
30No. 1579, 279-882

11 138

27 259

()
179
6

8224
455
404
16

8223 340

92

11310 25 528

- 43 -

4618

251509
394 20-25 1959 311, 449

4-5 5-6

27
mahyna

()

Schyen
SC I=Vol.I.p.xiii

2 Mahsghika - Lokottaravdin 1
AashasrikT. 8, No. 224

27

22 3 1941 45-71

88 66-79

1972
209-225 5 203-221;

1973 299-320

- 44 -

Pravraastra 162

rmldevsihandanirdea 12353

Sarvadharmpravttinirdea 15650

Ajtaatrukauktyavinodanstra 15626

Lore Sander Aashasrik

11~12

2~3
2 SC III Aashasrik Ajtaatrukauktya-vinodan-stra
Candrottardrikvykaraa 14480

Saddharmapuarkastra 9262

Samdhirjastra 15639

Larger Sukhvatstra 12360

- 45 -

()
dharma-bhaka

1971 15-6

19982000ab

(vyha)( 2003
200420062008)
(samdhi)(vimoka)(
)
()

()

()

- 46 -

()

()
754

822

82

11 477
4 134f

40 149

- 47 -

7 253

497554 502059
502060

Dharmodgata
Vimalakirti

12322

- 48 -

( 98 11 11 99 1 30 )

- 49 -

1. 1984
1984
2.

2000 2000
3. kyabhiku
1 2
pp.104-105 28 1953
Mahyna Inscriptions in the Gupta Period 10 1
pp.358-355 37 1962
491974
1974
4.
42 1967
1967

125 1979
pp.11-30 1979
5.
1996
982003
6. 1980
1980etc.
7.
[] 23
1995 23
[] 7 1998
7
8. 1963 1963
3 1989

3 4 1990
1989

4 5
5
6
1989
6
7 1990 7

- 50 -

9.

1992 1992
901996
1996

20
2004a
2004 2004b

No. 459, 2004.6= 2004c

10.

15 1 pp.1-18 46 5
1971;
strntbhinirhra,
25 pp.1-20 10 12
1998
abhinirhra
15 pp.35-59 12 10 2000a;
A study on the Creation of the Mahyna Scriptures (strntbhinirhra)

pp.17-61 12 12
2000b;Vyha Gaa-vyha
18 pp.52-71 15
2003
Vyha
pp. 3-322004 11 2003

pp.87-1022005 11
2005
VyhaA Characteristic of the Creation of the Mahyna Scriptures

- 51 -

The Lotus Sutra and Related Systems ed. By Kaishuku Mochizuki

pp. 93-152
2006 6 2006
Early Buddhist Openness and Mahyna Buddhism, Nagoya Studies in
Indian Culture and Buddhism Sambh, 2008, pp. 109-147.
2008

11.

21 6 1957pp. 21-60 1957

1959 1959
12. Jeans Braarvig, et al. : Manuscripts in the Schyen Collection I,
Buddhist Manuscripts Vol. I, Oslo 2000 =SC I;
do. : Manuscripts in the Schyen collection III, Buddhist Manuscripts
Vol. II, Oslo 2002 =SC III.
13. John Brough: Amitbha and Avalokitevara in an Inscribed Gandhran
Sculpture, Indologica Tauriensia Vol. X, 1982, pp. 65-70 =Brough
1982
14. L.S. Cousins: Skyabhikkhu/Sakyabhikkhu/kyabhiku: a mistaken
link to the Mahyna, Nagoya Studies in Indian Culture and Buddhism
Sabh 23, 2003, pp.1-27 =cousins 2003.
15. Richard Salomon & Gregory Schopen: on an Alleged Reference to
Amitbha in a Khroh Inscription on a Gandhran Relief, JIABS.
Vol.25. No.1-2, 2002, pp.3-31.
16. Gregory Schopen: Mahyna in Indian Inscriptions, IIJ. 21 1979,
pp.1-19=Schopen 1979;
Do: The Inscription on the Kun Image of Amitbha and the character
of the Early Mahyna in India, JIABS. Vol.10.No.2, 1987, pp.99-137
=Schopen 1987;

2000Schopen 2000
17. Acta Asiatica, Bulletin of the Institute of Eastern Culture 96, Mahyna

- 52 -

Buddhism: Its Origins and Reality, The Th Gakkai(), Tokyo

2009.
18. Toshiro Horiuchi ), Vasubandhu's Proof of the Authenticity of
the Mahyna as Found in the Fourth Chapter of his Vykhyyukti (
) Tokyo The
Sankibo Press(), 2009.

78 1-322004
11 III d V