菩薩の戒の甚深殊勝について――『摂大乗論』第VI章「増上戒品」における教説の再構成を中心に――

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  • The <i>gāmbhīryatva-viśeṣa</i> of the Bodhisattvaśīla: The Restored Teachings in Chapter Six of the <i>Mahāyānasaṃgraha</i>
  • 菩薩の戒の甚深殊勝について : 『摂大乗論』第Ⅳ章「増上戒品」における教説の再構成を中心に
  • ボサツ ノ イマシメ ノ ジンシンシュショウ ニ ツイテ : 『 セツダイジョウロン 』 ダイ Ⅳ ショウ 「 ゾウ ジョウ カイヒン 」 ニ オケル キョウセツ ノ サイコウセイ オ チュウシン ニ

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<p>The aim of this paper is to clarify the profundity superiority (*gāmbhīryatva-viśeṣa) in chapter six (*adhiśīla) of the *Mahāyānasaṃgraha (MS).</p><p>MS.VI is based on the śīlapaṭala of the Bodhisattvabhūmi and has four superiorities (*catur-viśeṣa) regarding the Bodhisattvaśīla. MS.VI.5 has three topics about the fourth profound superiority, but they are difficult to understand. This is because Taking Life (*prāṇa-atipāta) is accepted as Skill in Means (*upāya-kauśalya). According to the commentaries on MS and preceding studies, the first topic is based on the śīlapaṭala of the Bodhisattvabhūmi, the second on the Gaṇḍavyūhasūtra, and the third on the Vessantara Jātaka (547).</p><p>After scrutinizing the commentaries on MS and the original teachings (the motifs of MS.VI.5), I find that the commentaries have restored the original teachings. In the first topic, compared with the śīlapaṭala, the commentaries on MS emphasize the merit of Taking Life as Skill in Means. But MS.VI.5 adds to the second and third topics restored teachings of the Gaṇḍavyūhasūtra and Vessantara Jātaka. The second topic means Taking Life is limited to the Bodhisattva’s illusory life (*nirmita). The third topic shows that the Buddha also gave the brāhmaṇa illusory sons. Therefore, MS.VI.5 emphasizes the profound superiority like the merit of Taking Life by Skill in Means, while on the other hand, Taking Life is limited to illusory life.</p>

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