『摂大乗論』「清浄法による法身の摂持」の一考察

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  • On the *<i>saṃgraha</i> (<i>bsdus pa</i>) of the <i>dharmakāya</i> by the Pure <i>dharma</i> of the Buddha in the <i>Mahāyānasaṃgraha</i>
  • 『 セツダイジョウロン 』 「 セイジョウホウ ニ ヨル ホッシン ノ セツジ 」 ノ イチ コウサツ

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<p>In the seventh section of the tenth chapter of his Mahāyānasaṃgraha (abbr. MSg), Asaṅga deals with the *saṃgraha (bsdus pa) of the dharmakāya by the six dharmas of the Buddha, the first of which is the pure (rnam par dag pa, *viśuddha) dharma of the Buddha (清淨佛法). The aim of the present paper is to make clear what is the *saṃgraha of the dharmakāya by the pure dharma of the Buddha, by comparing the Chinese translations of Vasubandhu’s commentary on the MSg by Zhendi (真諦 Paramārtha), Jiduo (笈多) Hangju (行矩) and others, and Xuanzang (玄奘), the Chinese translation of Asvabhāva’s commentary on the MSg by Xuanzang, and the Tibetan translation of the same commentary by Ye shes sde and others.</p><p>In conclusion: 1. There are two interpretations of the *saṃgraha of the dharmakāya by the pure dharma of the Buddha: (1) the *saṃgraha of the attainment (證得) of the dharmakāya (Zhendi); (2) the *saṃgraha of the dharmakāya itself (the rest). 2. In the case of (1), the pure dharma of the Buddha is defined as the Buddha’s merits other than the removal of afflictive and cognitive hindrances, so that it is a means of attaining the dharmakāya. 3. In the case of (2), it is the essential nature of the dharmakāya, so that the dharmakāya is the pure dharma of the Buddha itself. Here we see a reason for Xuanzang having not thought highly of the translation of Vasubandhu’s commentary by Zhendi.</p>

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