エクリチュール論から照らす仏教研究 : 大乗経典
研究準拠枠構築のこころみ
その他のタイトル
Toward a New Frame of Reference for Research
on Mahayana Sutras : Buddhology in Light of
the Linguistic Turn [in Japanese]
著者
下田 正弘
雑誌名
インド哲学仏教学研究 = Studies in Indian
philosophy and Buddhism
巻
27
ページ
1-53
発行年
2019-03-31
27, 2019. 3
Jacques Derrida
Jacques Derrida 1930−2004
1 2 19 20 3 1903 Masuda Masuda 1925 4 1 1997: 6–12 20042004 2011 2013 2 Drewes 2010a2010a 2010b
3 2014
5 20 6 1970 7 70 30 5 2013: 6–14 6 1903 7 1968
70
8
3 70
Edmund Husserl 1859−1938
Paul Ricœur
Paul Ricœur 1913−2005 19
tropology Haydon White
Haydon White 1918−2018
Wilfred Cantwell Smith
1916−2000 9 narrative scripture écriture 10 9 2018 2019 2016 10 1972: 359
11
12
13 14 15 1967
archi-écriture, différence, différance, trace, réserver,
supplément
signifiant
signifiant signifiésignifié
référent référent ―――
11 2013: 619
12 DerridaDerrida 1967a1967a 2005 13 DerridaDerrida 1967b 2013 14 DerridaDerrida 1967c 1972 15 2000: 10–11
16
4
1968 1974 BoucherBoucher 2008
2005 2002
3
17
discipline 18
la simplicité ponctuelle du sujet classique
sociologie de la littérature
l’auteur qui lit le premier lecteur qui dicte
dicter dicter
dicter
manojalpa jalpamātrajalpamātra
abhilāpa
5
10
the linguistic turn 1970 90 ―― ―― 2005 ―― ――
2010 19 19 1 2 3 4 5 1 2 3 4 5 1 5
truth reality fact
reality fact
event 4
3
3
4 event 3 4 20 4 ―― ―― discourse―― reality 21 2005 22 fait trace ―― ―― ―――― 20 2010: 152 21 Jones 1996: 20 2010: 184–185 22 2010: 192–206
event
2002: 23 ――――
23
reality reality ―― ―― ―― ――
a specific interpretive framework a specific interpretive framework distorted glass ―― ―― reality 24 evidence referential dimension evidence
a purely internal readinginternal reading reference to its referential dimension
a reference to extratextual realities
―― ―― ―――― ―― ―― die Bahnung25 2 le vouloir-dire et la représentation indiquer ―― 25 DerridaDerrida 1967b: 297ff. 2013: 405ff.
effectivement représentatif signifiant signifiant phonème graphème représentation signification 26 2010
dans
un signe purement idiomatique élément élément représentatif représentation représentation ―― ―― ―― ―― signifiant le même le même
phonème graphèmegraphème
structure représentative signification
expression communication indicative la présence simple la répétition 27 27 2010: 138
28 29 ―― ―― ―― ―― 28 2010: 141 29 2010: 152
17 20 21 ―― ―― ―――― 30 31 3 30 ColeCole 2005: 16–17 31 2010: 152
2010 8 725−788 5 32 32 2010: ix–xx
kṣaṇika kṣaṇa ‘-ika’ 7 6 arthakriyā svalakṣaṇa 2012 1994 2012 ―― ―― ―――― 2010 33 33 1994: 65
34
Vorstellung
Vorstellung représentationreprésentation
Vergegenwärtigung représentation
20
2010
nāmarūpa nāma rūpa nāma
nāma signifiantsignifiant
rūpa rūpa signifié référent ―― ―― représentation 2010
―― ―― ―― ―― pratītya samutpāda samutpāda vijñapti-/vijñāna-mātra ―― ―― ―― ――
35 ―― ―― ―― ―― représentation bedeuten
bedeuten vouloir-diredire
représentation
Dasein, réalité humaine 2010 différance différence différance a différance différence différance différence ne s’entend pas entendement entendement a a a e a différance différence
36
2 3 3 4
2
1914−1993
―― ――
Denis Donoghue, Ferocious Alphabets, 1981――――
37
38 2 2 théâtre 3 4 38 2014: 193–194
2
2004 2011 2013
39
représentation dramatique Kern: dramatic performance mystère
mystère Kern: mystery playKern: mystery play
―― ―― ―― 40 parivarta ―― ―― atha khalu ――――
39 KernKern 1884: ix–xx Lévi 1890: 319–322 40 Lévi 1890: 322–323
2013
41
4
smṛti/ sati
dharma
meditatio
42
Gethin 1992
kāya, vedanā, citta, dhamma
――
―― ――――
die Bahnung
―― ―― ―― ―― 43 44 45 Young 1999 1173−1232 1173−1262 46 43 Trenckner ed., 297.27–301.7. 44 Taisho no.1545, vol.27, 192a28–194c15. 45 Taisho no.1509, vol. 25, 103b29–104a9.
svapnopamān sarvadharmās tathāgatena nirdeśitān yathābhūtaṃ … prajānāti 47 1 ―― ―― 48 vijñaptimātra(-tā) cittamātra 49 idealist
idealist idealist-lookinglooking
50
47 Vaidya ed., 254.7–8 1975: 356 48 SchmithausenSchmithausen 2014
49 HarrisonHarrison 1978: 26–38 1990: 31–44 50 SchmithausenSchmithausen 2014: 599–607
Sharf Sharf 1995
Franco Franco 2009
nominalism LindtnerLindtner 1997
illusionism idealist idealist-looking ―― ―― 3 4 51 51 DerridaDerrida 1967b: 296 2013: 403
52 53 54 cittamātra 52 DerridaDerrida 1967b: 296 2013: 403–404404 53 HarrisonHarrison 1978: 36–37 1990: 42–43
54 sems de nang na yang med/ phyi rol na yang med/ gnyi ga med par yang mi dmigs te/sems de nang na yang med/ phyi rol na yang med/ gnyi ga med par yang mi dmigs te/ HarrisonHarrison 1978: 36 Cf.
Kāśyapaparivarta: de dag ni nang na yang med/ phyi rol na yang med/ gnyi ga med pa la yang mi dmigs te... -na te
rätselhaft rätselhaft anders Anders unterschieden wird unterschieden wird qualitätslos 55
une origine pleine Nachträglichkeit Nachträglichkeit Verspätung ―― ―― ―― ―― 56 55 DerridaDerrida 1967b: 304 2013: 414 56 DerridaDerrida 1967b: 302–303 2013: 412 .
dépôt nachträglich
57
smṛtimān samprajānas tataḥ samādher vyutsthito 58
Skilton Skilton 2002
estampes originaires
57 DerridaDerrida 1967b: 314 2013: 427–428 58 Saddharmapuṇḍarīka, Wogihara and Tsuchida eds., 28.1–2
transcription
transposition
ce qui semble s’ajouter ce qui supplée
creuser
2011 2013
4 3
Aṣṭasāhasrikā = Aṣṭasāhasrikā Prajñāpāramitā: With Haribhadra’s Commentary Called Āloka. Edited by P. L. Vaidya. Darbhanga: Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.
Milindapañho
Milindapañho = The Milindapañho: Being Dialogues Between King Milinda
and the Buddhist Sage Nāgasena. Edited by V. Trenckner. London: Williams and Norgate, 1880. Reprinted with Milinda-Ṭīkā, London: PTS, 1986.
Saddharmapuṇḍarīka = Saddharmapuṇḍarīka-Sūtram: Romanized and Revised Text of the Bibliotheca Buddhica Publication by Consulting a Skt. MS. & Tibetan and Chinese Translations. Edited by Unrai Wogihara and Chikao Tsuchida. Tokyo: Sankibo Buddhist Book Store, 1934–1935.
Taisho No. 1509 Taisho No. 1545 1972 II 1972: 359–395 2014 1983 –1985 8 182–212. 1975 Ⅱ 3 2005 ―――― 45–70 1994 2013 2013: 609–628 1974 1997 ―――― 2004 ―――― ―― 5 25–52 2011 ―――― 2
37–71 2013 ―――― ―― ―― Ⅰ 4 3–100 2014 ―――― ―― ―― 2 608–629 2016 ―――― ―― ―― 83–102 2017 ―――― 65-2, 525–535. 2018 ―― ―― 207–241 2019 ―――― 45, 58–63 2012 ―――― 9 259–294 2010 Jacques Derrida Jacques Derrida 1972 ―――― 2000 2005 : 2013 2002 9 17–40 2005 139 2002 1982 8 145–176 1968 1994 10 ―――― 36, 55–79 1903 1996 2010
Boucher, Daniel
2008 Bodhisattvas of the Forest and the Formation of the Mahāyāna: A Study and Translation of the Rāṣṭrapālaparipṛcchā-sūtra. Studies in the Buddhist Traditions. Honolulu: University of Hawai‘i Press
Cole, Alan 2005 Text as Father: Paternal Seductions in Early Mahāyāna Buddhist Literature. Berkeley: University of California Press
Derrida, Jacques 1967a
1967a La voix et le phénomène: Introduction au problème du signe dans la
phénoménologie de Husserl. Paris: Presses universitaires de France. 4e éd.,
Quadrige. Paris: PUF (Presses universitaires de France), 2009. Page references are to the 2009 edition.
1967b L’écriture et la différence. Paris: Éditions du Seuil. 1967c De la grammatologie. Paris: Éditions de Minuit. Drewes, David
2010aa “Early Indian Mahāyāna Buddhism I: Recent Scholarship.” Religion Compass 4, no. 2, 55–65.
2010b “Early Indian Mahāyāna Buddhism II: New Perspectives.” Religion Compass 4, no. 2, 66–74.
Franco, Eli
2009 “Meditation and Metaphysics: On their Mutual Relationship in South Asian Buddhism.” In Yogic Perception, Meditation and Altered States of Consciousness, edited by Eli Franco in collaboration with Dagmar Eigner, 93–132. Wien: Österreichischen Akademie der Wissenschaften.
Gethin, Rupert
1992 “The Mātikās: Memorization, Mindfulness, and the List.” In In the Mirror of Memory: Reflections on Mindfuless and Remembrance in Indian and Tibetan Buddhism, edited by Janet Gyaso, 149–172. Albany: State University of New York Press.
Ginzburg, Carlo
1991 “Checking the Evidence: The Judge and the Historian.” Critical Inquiry 18, no. 1, 79–92.
Harrison, Paul M.
1978 The Tibetan Text of the Pratyutpanna-Buddha-Saṃmukhāvasthita-Samādhi-Sūtra: Critically Edited from the Derge, Narthang, Peking and Lhasa. Editions of the Tibetan Kanjur and Accompanied by a Concordance and Comparative Table of Chapters of the Tibetan and Chinese Versions. Tokyo: Reiyukai Library.
1990 The Samādhi of Direct Encounter with the Buddhas of the Present: An Annotated English Translation of the Tibetan Version of the
Pratyutpanna-Budda-Saṃmukhāvasthita-Samādhi-Sūtra with Several Appendices Relating to the History of the Text. Studia Philologica Buddhica Monograph Series 5. Tokyo: International Institute for Buddhist Studies.
2003 “Mediums and Messages: Reflections on the Production of Mahāyāna Sūtras .” The Eastern Buddhist, New Series 35, no. 1/2, 115–151.
Hawkes, Jason and Akira Shimada.
2009 Buddhist Stupas in South Asia: Recent Archaeological, Art-Historical, and Historical Perspectives. SOAS Studies on South Asia. New Delhi: Oxford University Press.
Jones, Gareth S.
1996 “The Determinist Fix: Some Obstacles to the Further Development of the Linguistic Approach to History in the 1990s.” History Workshop Journal 42,
19–35. Kern, Hendrik
1884 trans. The Saddharma-Pundarîka: Or the Lotus of the True Law. The Sacred Books of the East 21. Oxford: Clarendon Press.
Lévi, Sylvain
1890 Le Théatre Indien. Paris: Émile Bouillon, Libraire-Éditeur. Lindtner, Christian
1997 “Cittamātra in Indian Mahāyāna until Kamalaśīla.” Wiener Zeitschrift für die Kunde Südasiens / Vienna Journal of South Asian Studies 41, 159–206. Masuda, Jiryo
1925 “Origin and Doctrines of Early Indian Buddhist Schools: A Translation of the Hsüan-Chwang Version of Vasumitra’s Treatise
Translated with Annotations.” Asia Major: A Journal Devoted to the Study of the Languages, Arts and Civilizations of the Far East and Central Asia 2, 1–78.
Schmithausen, Lambert
2014 The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections. Kasuga Lectures Series 1. Tokyo: International Institute for Buddhist
Studies. Sharf, Robert H.
1995 “Buddhist Modernism and the Rhetoric of Meditative Experience.” Numen 42, no. 3, 228–283.
Skilton, Andrew
2002 “State or Statement?: Samādhi in Some Early Mahāyāna Sutras.” The Eastern Buddhist 34, no. 2, 51–93.
Walters, Jonathan S.
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Young, Serinity
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T o w a r d a N e w F r a m e o f R e f e r e n c e f o r R e s e a r c h o n Mahāyāna S u t r a s :
B u d d h o l o g y i n L i g h t o f t h e L i n g u i s t i c T u r n
S H I M O D A , M a s a h i r o
I n t e r e s t i n t h e t o p i c of “the origin(s)” of the Mahāyāna, a s s h o w n i n S e t t i n g O u t o n t h e G r e a t W a y : E s s a y s o n Early Mahāyāna B u d d h i s m e d i t e d b y P a u l H a r r i s o n i n 2018, h a s r e c e n t l y s u r g e d b e c a u s e o f t w o m a i n p h e n o m e n a : f i r s t , t h e d i s c o v e r y o f n e w m a n u s c r i p t w i t n e s s e s of Mahāyāna s u t r a s f r o m t h e Greater Gandhāran r e g i o n s a n d , s e c o n d , t h e r e -e m e r g e n c e o f c o n t r o v e r s y s u r r o u n d i n g o n c e -settled understandings about fundamental features of Mahāyāna Buddhism, w h i c h h a v e p r e v a i l e d f o r t h e p a s t t h r e e d e c a d e s .
T h e s e t w o p h e n o m e n a a r e d i f f e r e n t i n t e r m s o f t h e i r v a l u e a s h i s t o r i c a l e v i d e n c e . T h e f o r m e r i s u n q u e s t i o n a b l e e v i d e n c e f o r t h e p r e s e nce of Mahāyāna Buddhism in the form of sutras i n t h e f i r s t c e n t u r y o f t h e c o m m o n e r a i n N o r t h e r n I n d i a . T h e d o c u m e n t ’s value a s a h i s t o r i c a l w i t n e s s d e p e n d s o n m a t e r i a l f a c t o r s , s u c h a s t h e d a t e o f t h e b i r c h -b a r k p a p e r , f e a t u r e s o f t h e i n k , c h a r a c t e r i s t i c s o f t h e s c r i p t s , a n d t h e g e o g r a p h i c a l a n d e n v i r o n m e n t a l s i t u a t i o n s o f t h e e x c a v a t i o n s i t e s . T h e s e p i e c e s o f i n f o r m a t i o n , w h i c h a r e u n r e l a t e d t o t h e c o n t e n t o f t h e d o c u m e n t , o f f e r r e l a t i v e l y s e c u r e e v i d e n c e f o r t h e m a n u script’s date. T h e s e c o n d p h e n o m e n o n —a r g u m e n t s a b o u t t h e o r i g i n ( s ) of Mahāyāna—i s m u c h d i f f e r e n t , b e c a u s e t h e v e r a c i t y o f t h e argument depends upon the reader’s interpretation of the contents o f t h e d o c u m e n t . I n o r d e r t o d e t e r m i n e w h e t h e r t h i s s o r t o f m a t e r i a l d e s e r v e s t o b e d e e m e d r e l i a b l e h i s t o r i c a l t e s t i m o n y , w e m u s t c a r e f u l l y s c r u t i n i z e t h e d e t a i l s o f t h e a r g u m e n t . T h e h i s t o r i c a l v e r a c i t y o f s u c h a r g u m e n t s , i f a n y , depends on the reader’s subjective commitments t o t h e c o n f i g u r a t i o n o f t h e l a n g u a g e o f t h e d o c u m e n t a s i t s c o n t e n t , w h i c h e x i s t i n t e r n a l l y i n t h e o b j e c t o f r e s e a r c h .
E s p e c i a l l y n o t e w o r t h y i n t h e s e c o n d c a s e i s t h e v a r i e d s o u r c e s c o m p r i s i n g t h e o b j e c t o f r e s e a r c h . T h e s e s o u r c e s u s u a l l y c o n s i s t o f a c l u s t e r o f t e x t s , s u c h a s m a n u s c r i p t s w r i t t e n i n M i d d l e I n d i a n l a n g u a g e i n K h a r o ṣṭhī scripts in the first-t o -t h i r d c e n t u r y , C h i n e s e t r a n s l a t i o n s d a t i n g t o t h e t h i r d -t o -f o u r t h c e n t u r y , T i b e t a n t r a n s l a t i o n s f r o m t h e n i n t h - t o t w e l f t h -c e n t u r y T i b e t , a n d d e s c r i p t i v e r e c o r d s i n f i f t h - t o t e n t h -c e n t u r y C h i n e s e o r T i b e t a n c a t a l o g u e s o n t h e c i r c u m s t a n c e s o f t h e t r a n s l a t i o n o f B u d d h i s t t e x t s . F u r t h e r m o r e , a r c h a e o l o g i c a l r e m a i n s s c a t t e r e d t h r o u g h o u t t h e I n d i a n s u b c o n t i n e n t a r e o f t e n a d d e d t o t h i s l i s t . T h e a s s o c i a t i o n o f t h i s c l u s t e r o f t e x t s f r o m d i v e r s e h i s t o r i c a l a n d c u l t u r a l b a c k g r o u n d s i n f a c t r e p r e s e n t s t h e f o r m u l a t i o n o f a l o c u s o f r e s e a r c h , w h i c h i n t u r n a l l o w s t h e f o r m u l a t i o n o f a n i d e n t i t y f o r e a c h i n d i v i d u a l t e x t . T h u s , t h e f i r s t p h e n o m e n o n c o n c e r n s h i s t o r i c a l f a c t s , w h e r e a s t h e s e c o n d p h e n o m e n o n c o n c e r n s a c o r p u s o f t e x t s —e a c h t h e p r o d u c t o f i n d i v i d u a l h i s t o r i e s —a n d a t t e m p t s t o w e l d t h i s c o r p u s i n t o a l o c u s o f i d e n t i t y t h a t c r o s s e s o v e r s p a t i o -t e m p o r a l r e s t r i c t i o n s . A s w e h a v e p r o p o s e d i n a n o t h e r p a p e r , t h e s u b j e c t o f r e s e a r c h i n t h e f o r m e r i n s t a n c e b e t e r m e d a t e x t i n h i s t o r y , w h e r e a s t h e s u b j e c t i n t h e l a t t e r c a s e s h o u l d b e t e r m e d a h i s t o r y i n t e x t . I n a t t e n t i v e t r a n s i t i o n f r o m o n e d o m a i n t o
t h e o t h e r c r e a t e s s e r i o u s i m p e d i m e n t s f o r s a l u t a r y a d v a n c e s i n r e s e a r c h o n t h e d e v e l o p m e n t o f t h e Mahāyān a s u t r a s a s a h i s t o r i c a l p h e n o m e n o n . D e s p i t e t h e a p p e a r a n c e t o d a t e o f m a n y i m p o r t a n t h i s t o r i c a l a r g u m e n t s i n r e s e a r c h o n Mahāyāna sutras, s c h o l a r s s t i l l o f t e n f a i l t o a t t e n d c a r e f u l l y t o t h e m e t h o d o l o g i c a l d i f f e r e n c e s a p p r o p r i a t e t o t h e t w o t y p e s o f r e s e a r c h d e s c r i b e d a b o v e . T h e i s s u e o f n a v i g a t i n g t h e d i v i d e b e t w e e n t h e s e t w o t y p e s o f r e s e a r c h i s n o t h i n g l e s s t h a n t h e c h a l l e n g e p o s e d t o t h e h u m a n i t i e s a s a w h o l e b y the critiques born of the ‘l i n g u i s t i c t u r n ’ i n h i s t o r y a n d l i t e r a t u r e s i n c e t h e 1960s .
W i t h t h e a i m o f e l u c i d a t i n g t h e s e f u n d a m e n t a l p r o b l e m s , t h i s p a p e r w i l l g i v e a r a d i c a l r e c o n s i d e r a t i o n o f d i s c u s s i o n s o n the origin(s) of Mahāyāna sutras t h a t h a v e a p p e a r e d t o d a t e , i n c l u d i n g s u c h t h e o r i e s a s t h e a f f i l i a t i o n o f t h e Mahāyāna with t h e Mahāsāṃg h i k a s c h o o l , i d e a s about the relationship between the Mahāyāna and the l a y m a n -m o n k d i s t i n c t i o n , t h e r o l e p l a y e d i n t h e rise of the Mahāyāna by a l t e r e d s t a t e s o f c o n s c i o u s n e s s , t h e d i f f e r e n c e s i n p r a c t i c e s f a v o r e d b y a r a ṇyavāsin a n d grāmavāsin, a n d t h e r o l e o f r i t u a l a d o r a t i o n o f t h e dharmabhāṇa k a . A l l t h e s e h y p o t h e s e s a r e b a s e d e x c l u s i v e l y o n i n t e r n a l e v i d e n c e d i s c o v e r e d i n t h e t e x t s w i t h n o r e f e r e n c e t o e x t e r n a l e v i d e n c e . C a r e f u l s c r u t i n y o f t h e r e l a t i o n b e t w e e n a p a r t i c u l a r c o n s c i o u s n e s s a n d a w r i t t e n t e x t i s p a r t i c u l a r l y i m p o r t a n t . A s H a y d e n W h i t e ( 1928–2018) m e t i c u l o u s l y s h o w s i n t h e m o n u m e n t a l w o r k M e t a h i s t o r y , t h e h istorian’s consciousness i s c o n s t i t u t e d b y t h e s a m e h i s t o r i c a l p r o c e s s e s a s t h e c o n f i g u r a t i o n o f h i s t o r i c a l d i s c o u r s e . T h e d o m a i n s o f l i n g u i s t i c d i s c o u r s e a n d p s y c h o l o g i c a l c o n s c i o u s n e s s a r e o n e a n d t h e s a m e , a n d b o t h c o n s t i t u t e a l o c u s o f i d e n t i t y . T h i s i s a l s o p r e c i s e l y t h e n a t u r e o f é c r i t u r e , w h i c h h a s b e e n i n v e s t i g a t e d t h o r o u g h l y b y J a c q u e s D e r r i d a ( 1930-2004) . I t i s c r u c i a l t o i n c o r p o r a t e t h e w o r k o f t h e s e s c h o l a r s i n o u r a t t e m p t t o f o r m u l a t e a m e t h o d o l o g y s u i t a b l e for discussing the “origin(s)” o f t h e Mahāyāna sutras.
