Professional Documents
Culture Documents
The
Japanese Association
of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies
(188)
Jburnai ofincfian
andBucldhist
Were BuddhistTextsRewritten?
bie:yiqu)
intheMahavibhdsd
(you
From theViewpoint
of"There Are OtherMeanings"
IsHiDAKazuhiro
1.The Aim
of
In Buddhist
This Essay
think that Buddhist texts were
studies we
identified
the earliest
scholars
the primitive
Pratimoksasatras
basedon hisrigorous
sumed
to comparative
cording
studies about
Buddhist
or revised.
Buddhistliterature.
In Satrasthe Aethakavaggaand
existing
in the Sutta-IVipdtaare
the Pardyanavagga
rewritten
i)
studies.
ChineseBuddhisttexts,we
Hirakawa Akira
as-
In Abhidharmas,acthatthe San-
understand
zulun
Perede)and the Dharmashanctha (jFbyun
2illwtre
gitiparydya(Ji
yimen zulun fise.
th)are older than other Abhidharma texts.Accordingto an example of revising a text
which
basedon
revised
the change
of the
of
chapter
2)
definition
of Sarpghabheda. These
studies elucidated
added
text was
or revised.
organized.
However itisdifTicult
to explain
rewriting
or reyising
liketo exarnine
can
findthe passage
appears
by the Vaibh5rpika
against
when
rewritten
or revised, or when
Buddhisttext continue
Buddhisttextstops to be rewritten
to be
at some
re-
point.
some
that means
They understood
"there
are other
bielyigu
inthe MVi.
aBUPtas)
(you
meanings"
by others. In other
partisindicated
in the Vaibhasika'sreading.
there isa mistake or room fbrinterpretation
oftheir reading and the accuracy ofvariant, so that they
an insufficiency
passage intheMVi
words,
existing
2."There
We
I think,no itcannot
written or revised?
Then I would
when
there,an
when
same
The JapaneseAssociation
The
Japanese Association
of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies
Rewritten? (K.
IsHiDA)
Were Buddhist[[lexts
used
(189)
to defendtheirtraditional
reading.
Exarnple 1
Now I show
an
example
passage as fo11ows:
ofthis
1:
Question
ofomnipresent
(svabhava)
defilements
?
(sarvatraga-anuSaya)
doubt <vicikitsa)
and igno(paffca-d;$ti)
rance
inthe [aenictions]
eradicated
by insight
intothetmth ofsuffering (duhkha-darSana(avidyE)
heya) and mistaken view (mithya-drsti)
attachment
to one's own view (d;sti-parEmarSa)
doubt
and ignorance in the [afflictions]
by insightintothe truthoferigin ofsuffering (samuThere
are eleven
fiveviews
eradicated
eleven
thek5ma-dh5tuinthe r[ipa-dhatu
as
with
t`In
threeare
emnipresent,
and
sixty-five
fiveviews
thearUpya-
and
or
defilements,
thirty-
ninety-eight
are non-ornnipresent."
2:
Question
Inignoranceinthe [arnictions]
eradi ated by insight
intothe truth oforigin ofsuffering, [there
are
two types of ignorance,]
one isomnipresent,
the other isnon-omnipresent.
wny isitmentioned
in
theAbhictharma-prakarapa that
are omnipresent,
and sixty-five are non-omnipresent"?
Answer 2:
The western Venerablerecites as fbllows: ninety-eight defilements,
twenty-seven are omnipresent, sixty-five are non-orrmipresent,
and six are inferable.
There are omnipresent
or non-omnipresent in the igriorance
in the [aMictions]
eradicated by insight
intothetruthof origin of suffering.
What isthe omnipresent?
Itis the ignorance thatis not associated with non-onmipresent inthe [a"
fiictions]
eradicated
by insight
intothe truthoforigin ofsufiering. What isthenon-omnipresent? lt
isthe ignorancethatisassociated with non-omnipresent
inthe [aMictions]
eradicated
by insight
"thirty-three
"In
should
recite
over
do
we
not
do itbecause there
passage as the
this passage?
recite
this passage.However,
.. .
western
Kashmirischolars do
Venerable.Kashmiri
defilements,
especially
the
scholars
understand
igriorance,
isnot
correct.
they do not
correct
ings.Afterthispassage,Kashmirischolars
likethe western
theirpassagebecausethereare
enumerate
"there
theirreasons
3)
why
they
shows
that
More-
understandother mean-
do not
recite
the Kash-
The JapaneseAssociation
The
Japanese Association
of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies
(190)
Were BuddhistIbxtsRewritten?(K,lsHiDA)
didnot
miri scholars
knew the
correct
passage.The AP
and
sage
AP
as
the
(X)and
about
Venerable.4)We
western
theAP
(G)was
revised
should
not
scholars]
[Kashmiri
"We
passageofthe
Venerable.However,
western
did not
absolutely
5)
ments
as
ments
as
twenty-sevenwas
down to posterity.
This isevidence
fiveare
non-omnipresenV'
or understandings
was
about
The theory
"thirty-three
We
other mean-
defile-
ofomnipresent
Kashmiri scholars
of
was
certainly
defilehanded
and sixty-
are omnipresent,
can understand
the
recite
definedonmipresent
which
not revised.
should
their passage.Actually,
change
theAbhidharma-avatdira
and the A5,dya-anusara
definedthe number
criticized.
theirmistake
do not do itbecausethereare
we
pas-
text of the
(X)
passages
defilements
from the periodof the MVi. Not being
omnipresent
rewritten,
Example 2
Next I shall
examine
another
inrelation
example
to the abandonment
of
defilements.
1:
Question
Is the abandonment
or
inthe pathofimmediate
(samyojana)
ofbonds
succession
(anantaryamatga)
Answer 1:
Why do you askus?
2:
Question
It isbecausebothanswers
If there is the
have a
of
abandonment
mistake.
[Bond]chapter [ofthe
"there
are
.lfianaprasthana,]
reality of sufftiringor
by subsequent
cognition
succession,
bondseradicated
by cognition
ofthe
(jfiEna)
with
this
answer?
acceptance
ofthe
7)
path"
consistent
with
thisanswer?
Answer2:
There
should
be an
answer
as
ofbonds
diatesuccession.
-
The JapaneseAssociation
The
Japanese Association
of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies
Were BuddhisttcxtsRewritten?(K.IsHiDA)
(191)
3:
Question
isconsistent with the passage in theWlsdom chapter. However, how can itbe consistent with thepassagc inthis[Bond]
chapter?
Answer 3:
Thispassage should be written as fo11ows:
are nine divisions
ofbond,
namely
the [bond]
eradicated
by acceptance ofcognition of thereality of suffering or by aceeptance
ofcognition of the
8)
path."However, itisnot rewritten so, becausethere are other meanings.
Ybur
answer
"there
From thisdiscussion,
we
intheBond chapter
sage
thatthereisno
can understand
states that
chapter
bonds are
by cognition.
eradicated
ismore
appropriate
corrected,
or
and
pas-
alternative
than thatpassage.
Orginalpassage
are nine divisions
ofbond,
[There
ityofsuffering
be
should
by subsequent
bonds eradicated by
namely]
cognition
of
cognition
ofthe
real-
the path.
Alternativepassage
are nine
[There
nition ofthe
divisions
ofbond,
reality ef suffering or
However,the above
with exarnples.
derstanding
an error
That
ofthis
by acceptance
passage was
alternative
reasons
means
the
namely]
not adopted
path.
ofthe
because
of cog-
"there
the
why
compilers
passage.
The
two examples
second
omnipresent
defile-
ofbonds.
In the first
discussion,
two passagesabout omnipresent
defilementswhich were queted
from the Abhidharma7prakara4a do not agree. One passageisquoted fi:omthe Abhidharma-
evaluated
However,
scholars;
the other
western
Venerablebecausethatpassagehas
a correct altemative
understanding
Venerable.
they didnot
passage,
adopt
The JapaneseAssociation
The
Japanese Association
of
of
Indian
Indian
and
and Buddhist
Buddhist Studies
Studies
Were Buddliist
fextsRewritten?(K.
IsHiDA)
(192)
thatbecause
"there
This passage
fbrmore
"there
passage,butalso
appropriate
is not
only
an excuse
they
could
that
statement
their
not change
Because they
were
in that tradition,they
were
Kashmiri
Therefbre
scholars.
As an altemative
to correcting
passage even ifitisnot logical.
theirpassage,theydevelopedto interpret
unclear or incorrect
passage as correct meaning.
they
As
could
in the AA
a result,
though
their
change
not
and
itshould be logically
twenty-seven. On
are omnipresent,
related to
prakararpaare
Gandharascholars,
the
the other
and
of omnipresent
at
is thirty-three
defilements
hand,the passage
"twenty-seven
of the
AbhicViarma-
Sanskrit
text ofthe AP
the original
least
there are
(X)and
theAP
(G)was
sage
isnot
itshows
alternative correct
because
chosen
the JfiPwas
"there
9)
accurate,
fora longtime
without
includingincorrect
passage.We
and
an
can
JfiP
ofthe
so
that pas-
compiled
retained
(X)
inferable"
exists inthe AP
that
so
think thatBuddhist
incorrect
part in the Buddhisttexthas been main-
modification.
incorrect
passageinthe JfiPretained by them
rather than to correct
it.
Actually,Kashmiri
to rights.
scholars
They chose
to maintain
that passage
4.Conclusion
I examined
nation, we
in theirhistory
and
treatmentof theirtexts.
an incorrect
Kashmirischolars isthat they interpreted
partintheirtextsas
meaning."
However, a discoverer
of thatmeaning
is
becausethat parthad
The attitude
of
"another
correct
none
other than
interpretation
when
theyunderstood
written.
maintain
with
their
not
re-
An incorrect
partintheirtextsisretained.
-1286-
TheJapanese
The
JapaneseAssociation
Associationof
of Indian
ndian
andBuddhist
BuddhistStudies
Studies
and
IsHIDA
Were BuddhistTextsRewritten
K
of
theirtextsisthepreservation
of
theirtraditional
Thetreatment
isan incorrect
partThe Kashmirischolars
ings1xts fixed
as scriptures could
findtwo versions
created
of thesame
inwhich
reading
to
theinterpretation
preservetheirread
the 4bhidhar
In
other words
theGandharaintheMVi
2a
tWo versions
theMVi defined
we
can
of theKashmir
praka
berewritten intheSarvastivadin
Hence
there
not
text namely
193
and
of theAbhidharma
Examining
existing Sarv
stiv din
textsin
order toundersta
dthe
prakara4a as scripture
history
of their
textswe can presume
thattheMVi defined
some texts
The MVi as com
mentary
made
thehistory
ofSarv
stiv dintextswhich
were
impossible
toberewritten
1234FD
Hirakawa 1999
2000
Sasaki
MVi
P 91 c
X p 702cAP
G p637c
AP
AA p 9830Ny p 611a
0are
Thispassageis
theabridged
JfiPp 940c
the JP
The original
om
quotation
bonds
eradicated
bycognition
ofthe reality of
suffering or by cultjvation
7 JfipP 963b
is
passage
6there
8 MVi
p 333c
lshida
g Cf
2009
Abbreviations
AAAP
no
Abhidharmvatbra
Ru a idamo lun
isho
1554vel 28
Taishono 1541vol 26
AP
X Abhidharma
rakarana
1542
vol
translatedby Xuanzang
1 inleizulun
lun
Taishone
26
JfianaprasthbnaFazhi lun
Taisho no 1544vol
26
MahavibhaSaDa piposhalun
Taisho no 1545
vol
27
Nydyaanusara
Shun
zhengli
tun
1
Taisho no
vol
1562
29
apiian
Bibliography
HirakawaAkira 1999
Ritsuzno kenkyfi 1
Hirakawa Akira chosakushn
9 Tokyo Shunjasha
Kazuhiro
Ishida
2009
Honmiron tosaih6
shoshi
The
relation
a and Gandhfira
o nen
SankjBunkaKenkyilJ
betWeenAbhidharma prakarai
Annual ofthe SankoResearch lnstitute
fortheStudiesofBuddhism
40 171 209
SasakiShizuka 2000
lndoBukkyO hen
iron Naze Bukky wa
tayoJka shiianoka
1287
NNII-Electronic
Electronic
Library
Library
Service
TheJapanese
The
JapaneseAssociation
Associationof
of Indian
ndian
andBuddhist
BuddhistStudies
Studies
and
194
Tokyo
K
IsHIDA
Daiz6 Shuppall
Key words
Mah vibhdS
prakarapa
Jfianaprastha
na Gandhara
Abhidharma
ResearchFeliow
theInstitute
for
Comprehensive
Studies
ofBuddhism
TaishoUniversity
New Publication
Akira
Saito
ed
Debate
TheDevelopmentof Mah y na Buddhism
Background inTerms of
ReligioPhilosophical
History
and lts
lO8
ActaAsiatica
Buddhism
and
18
2 25
7cm
99 pp4 300
T6h6 Gakkai 2015
v
Tokyo The
1288
NNII-Electronic
Electronic
Library
Library
Service