Vol.64 , No.3(2016)216伊藤 真「『占察経』における地蔵菩薩の役割」

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

(254)

_Journal

_oflndian

and

Buddhist

Studies

Vbl.

64,

No. 3,March 2016

The

Role

ofDizang

Bodhisattva

in

the

Zhanchajing

IT6

Makoto

The

Zhancha

shan'e

_yebaojing

rli

es

ifMu,*Wff

(Sutra

of

divining

the

requital of

good

and

bad

karmas,

hereafter

Zhancha

jing)

in

two

fascicles

is

_probably

a

Chinese

apocryphon compesed

in

the

late

sixth century, seen

by

the

_people

of

that

age as a

degenerate

period.i)

It

is

regarded

today

as a major

Dizang

rkwt

(Ksitigarbha

Bodhisattva)

2} _sutra

(Dizangjing

teWff)

_{along with}

_the

_Shilunjing

-fJ

ee#

(Ten

_Wheels

Sutra)

3)_and

_the

_Dizang

pusa

beayuanjing

in

esgff

J!Iscwaff

(Dizang

bodhisattva's

original

vows sutra).

However,

in

what way

is

it

a

Dizang

sutra?

What

role

does

Dizang

_play?

This

study will show

that

this

sutra expounds a coherent

theory

of

_practice,

the

_guiding

principle

of

which

is

faith

in

Dizang

as

the

_giver

of consolation and encouragement.

It

presents

a soteriology

based

on

Dizang

worship

fbr

those

wishing

to

become

a

Mahayana

_practitioner

in

a

degenerate

age. 4)

1.

Theory

ofPractice

in

the

Zhanchajing

How

does

this

sutra set

fbrth

a coherent

theory

of

_practice?

Hitherto,

the

tendency

of schelars

has

been

to

see

the

text

as a

how-to

manual of

divination,

a "dubious apocryphon

based

on

Dizang

worship."5)

Howeveg

Ikehira

Noriko

sees

this

sutra as

preaching

a series of

_practices

based

on a

theory

of

the

mind, whereas

Moro

Shigeki

concludes

that

the

divination

rites

expounded

are evidence ofearnest effbrts

to

receive

clear

messages

from

buddhas

and

bodhisattvas.

These

studies

have

opened new

_paths

in

the

study of

this

sutra. S)

This

_paper

reexamines

this

work as a

Dizang

sutra.

1.1.

Methods

of

Divination

and

Penance

The

sutra opens with

the

Buddha

calling on

Dizang

(whom

the

Buddha

_praises

as

having

exceptionally

deep

capacities of salvation

in

the

Degenerate

World

of

Five

Turbidities)

to

expound

fbr

those

with meager wholesorne

faculties

in

the

Latter

Age

of

-

1296

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

The

Role

ofDizang

Bodhisattva

in

the

Zhanchajing

(IT6)

(255)

the

Dharma,

the

way

to

attain non-retrogression

in

Mahayana.

'}

From

the

outset,

there

is

a

clear

fbcus

on

_practice

in

the

degenerate

world

_of

the

Latter

Age

_of

the

Dharma.

Then,

Dizang

sets out

to

elaborate a

threefbld

_process

of

divination,

executed

by

throwing

dice-like

objects called "wooden wheels"

(mulun

7I<wt).

The

wheels are shaped

like

short, stocky

_pencils

sharpened ateither end,

the

middle

_part

having

four

flat

faces

on

which words,

signs,

or

numbers

are written or carved:

The

first

resultsof

the

[throwing

of

the]

wheels effectivelyshow

the

different

kinds

ofgood and

bad

karmas

of

_past

lives.

There are

ten

wheels

[fbr

this

first

divination

_process].

The

second

results of

the

[throwing

of

the]

wheels effectively show

the

difference

in

whether

the

_past

karmas

were accumulated

in

lives

close

to

or

far

from

[the

_present],

whether

they

are strong or weak, major or minor.

There

are

three

wheels

[used].

The

third

results of

the

[throwing

of

the]

wheels effectively show the

difference

of the retribution

in

the

three

divisions

of

time

[past,

present,

or

future].

There are six wheels

[used],

-gwtdi,

_{eemigttnttiiifpt..*gEsu.}

_RwtJfft.

_=gvadi,

_{nemfium*AiliilEfrta}

SSJk4NXBU,

rttsJfi'=-.

E--Uwtdi,

fiE*L=tHpl:teecureBU.

NwtJfi'fr..

(Tizgo2b-c)

An

array of

_possible

results revealed

by

the

_{wooden wheels}

is

listed

in

the

_sutra.

These

range

from

Buddhist

rewards, such as rebirth

in

Pure

Buddha

Land,

to

mundane

blessings,

such as

_gaining

wealth or othcial rank, along with negative retributions, such as

being

_gripped

by

anger or meeting obstructions

in

one's way

(T17.

gosb-go6c).S)

Trying

to

ascertain one's

fbrtunes

such as

_promotion

in

osucial rank or safety

in

one's

travels

by

throwing

wooden wheels may appear nonsensical as a

Buddhist

_practice.

Howeveg

Whalen

Lai

notes

that

"more of

the

fortunes

deal

with

the

_perennial

human

anxieties over

interpersonal

relationships" and

that

`"the cult ofpenance"

that

fo11ows

is

far

more

important.

Lai

says

that

the

structure

of

the

sutra

is

"soteriologically

oriented." ')

We

should

take

note ofthe sutra's

focus

on

human

anxieties.

The

process

ofpenance

is

demanding.

One

repeats

the

routine of adorning a room

fbr

the

rite,worshipping

the

ThreeJewels,

making vows, and repeatedly reciting

Dizang's

name.

This

routine

is

_perfbrmed

every

fbur

hours,

day

and night.

It

continues

fbr

at

least

a week, up

to

a

hundred

or even a

thousand

days,

until

the

wooden wheels reveal

purely

good

results.

Only

then

can one move on

to

the

next stage of

_practice,

which

is

meditation:

Ifthey

_practice

meditation and wisdom without repenting and

_purifying

themselves,

then

there

will

be

many

impediments

[such]

that

they

willnot

be

able

to

attain

[meditation

_and wisdom].

-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

（

256

）

The

　

Role

　of　Dizang 　

Bodhisattva

　

in

　

the

　zhanchajing

　

（

IT6

）

若

不

懺悔令其清浄而修禅定智慧者

，

則多有障

礙不

能

剋

獲

．

（

T17 ．903C）

　

　

The

　

final

　

goal

　

to

　

be

　attained 　

here

　

is

“wisdom 　of 　signlessness ”

（

wuxiang 　zhihui

無 相 智

慧

_［

T17

．

903c］

）

，

which 　

is

　

precisely

　

the

　main 　_subject 　of　

the

　second 　

fascicle

．

1

．

2

．

　

Meditation

：

PraCticing

　

Faith

　

in

　

the

　

One

　

True

　

Realm

Fascicle

　

two

　

begins

　with 　

the

　

teaching

　of　

the

　

one

　

True

　

Realrn（

ylshl

_丿

1

_吻

f

ε

一

実

境界

）

：

Those 　wishing 　to　enter 　the　Mah 蕊

_y

巨na 　

first

　need 　to　

know

　

the

　

fundamental

　

primary

　actions　

to

　

be

practiced

．

，

．

it

　

is

　to　

base

　oneself 　on 　

the

　one 　

true

　reatm 　and 　so　

practice

　resolute 　

faith

＿

that

　

the

body

　_of　

the

　mind 　of　sentient 　

beings

　

is

　

basically

　not 　

produced ，

　not 　eXtinguished

_，

　

pure

　

in

　self

−

nature

_，

　without 　

hindrance

，　without 　

impediments ＿

and

　_of　

the

　_{characteristic 　of　suchness}

．

若有衆 生欲 向 大乗者 ，応 当先知 最初所 行根 本

之

業 ……所 謂依

止

一

実

境 界，

以

修

信

解 … …

謂衆

生

心体従 本

以

来不

生

不 滅 自性清 浄無 障無

礙

……

真

如

相故 ，

（

T17 ．

・

gO7a

）

　　

This

　

focus

　on　

the

　mind 　of　sentient 　

beings

　reminds 　us 　of　

the

　

Dasheng

　

qixin

　

lun

_，　and 　

it

could 　

be

　seen 　as　

but

　an　effc）rt　

by

　

the

　author

（

s

）to

　authenticate 　

the

　

dubious

　

divination

cult

．

10）

The

　aim 　of　

the

　sutra _，　

however

，　

is

　not 　

to

　

indulge

　

in

　metaphysics

，

　

but

　

to

　expound

the

　

practice

　

for

　

promptly

　

joining

　

the

　

bodhisattvas

’

lineage

（

速疾得

入

菩 薩種 性 ［

T17 ．

907a］

）

．

　

This

　

is

　_realized 　

through

　

two

　meditation 　methods ：

fbr

　

those

　with 　unwholesome

faculties

，

　

the

　

Mind

−

Only

　

Observation

　

to

　see　

that

　all　

things

　are　

products

　of　

the

　mind ；and

f

（）rthose 　_{with 　wholesome} 　

faculties

，　

the

　

True

　

Observation

　of　

Suchness

　

to

　

see

　

that

　

the

mind 　

itself

　

is

　not　

produced

　or　extinguished

．

　

These

　culminate 　

in

　

the

　

One

　

Practice

Meditation

　wherein 　

the

　

practitioner

’

s

　mind 　

comes

　

to

　rest　

in

　

the

　stage 　of　solid　

faith

．

　t’）

2

．

The

　

Role

　of 　

Dizang

　

Bodhisattva

　

as

　

the

　

Preacher

　

_of

　

SkillfU1

　

Consolation

2

，

1

．

Preacher

　of 　

Skil

血

Consolation

The

　

Zhancha

_丿

ing

　

preaches

　a　

theory

　of　

practice

　comprising 　

three

　stages ：

divination

，

penance

，　and 　meditation

．

　

i2）

_In



_this



_process

，　what 　

role

　

does

　

Dizang

　

play

　apart 　

from

explaining 　

it

？

Mochizuki

　

shink6

　_notes 　

that

　

Dizang

　

personifies

　_a　subterranean 　store 　and

was “

seen 　as　

the

‘cache ’

of

　merits 　and 　

great

　compassion 　since　

the

　

Shilunjing

， ”

and

　so

the



Zhancha

_丿

ing



‘‘

brought

　

the



tathagatagarbha



［

theory］



and



Dizang



together

・

”

i3 ）

However

，　

the

　w 。rd “

cache ”

（

加

αng

伏蔵

）

does

　_{not 　appear} 　

in

　

this

　

sutra

_，　

and

　

Dizang

　

is

not　necessarily 　

depicted

　

as

　

such ．

14）

Instead

，　

Dizang

　

plays

　

the

　crucial 　role 　of　supporting

practitioners

　when 　

they

　are 　on 　

the

　verge 　of　

fhistration

　and 　

backsliding

．

一

₁₂₉₈

一

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

The

　

Role

　ofDizang 　

Bodhisattva

　

in

　

the

　

Zhanchajing

　

（

1TO）

（

257

）

First

，　

Dizang

　

is

　aware 　

that

　even 　

the

　well

−

_off　can

_be



_gripped

_{with 　anxiety ：}

If

　

there

　

is

　one　who 　

has

　a　

good

　

basis

　

f

｛）r　renouncing 　

the

　mundane

，

　and 　who 　

fiercely

　

guards

　

the

mind ，　

I

　will　

then

　appear 　

before

　

him

　accordingly ，　emanate 　

light

　of　compassion ，　and 　make 　

him

tranquil

，　

free

　ofvarious 　

doubts

　and　

fears

．

若

人

曾有 出

世

善基 ．摂 心

猛 利

者 ，我 於爾 時随 所応 度而 為

現

身 ，放大 慈光 ，令 彼安穏 離 諸

疑…

・

怖

，

　（

T17 ．

　

go4b

）

　　

Dizang

　also　

promises

　

to

什ee　

from

　anguish 　

the

　earnest 　

practitioners

　who 　

have

　

yet

　

to

see　

the

　auspicious 　apParition 　of　

Dizang （

T17

．

904b）

、

　

Then

_，　what 　of　

the

　more 　sinfUl　and

weak ？

Next

，　

if

　

fUture

_sentient

beings



do

_not

pursue

the_wayto

liberation

_{of　meditation 　and 　wisdom}

，

on 且

_y

　

to

　

be

　met 　with 　various 　misfbrtunes

，

　

poverty

_，　

hardships

_，　and 　anxiety _，　and 　are　

hard

−

pressed

_，

they

　should 　revere ，　worship ，　and 　

give

　offerings ，　repent 　of

　

their

　

bad

　

deeds

，　always 　make 　vows ，

diligently

　recite　my 　name 　at　all　

times

　and 　

in

　all　

places

　with 　sincerity _，　and 　

then

　

they

　will

promptly

　

be

　

freed

　

from

　various 　

types

　of　anguish 　and 　

be

　

born

　

in

　a　

good

　

place

　after　this　

life

　ends

．

復

次

若 未来世 諸衆

生

等，雖不 為求 禅定 智慧

出

要

之 道

，但 遭種 種衆

厄

貧窮 困苦憂 悩逼 迫者，

亦 応

恭敬

礼

拝

供

養， 悔所 作

悪

，恒 常

発 願

，於

一

切 時

一

切

処 ，勤

心

称 誦我

之

名 号， 令其

至

誠

亦

当

速 脱

種

種

衰

悩

， 捨 此

命

已 生

於善

処

． （

T17 ，

　

gO4b−

c

）

　

　

Presumably

，　

this

　sets　

the

　stage　

f

｛）r　

future

　

practices

．

　

　

At

　

the

　end 　of　

fascicle

　one _，　

Dizang

　calls　

to

　

those

　who 　cannot 　

get

　

good

　results 　

frorn

divination

　_{and 　are 　stressed 　with 　various 　worries 　and} 　

fears

_：

Always

　recite　my 　name 　

day

　and 　night

．

　

If

［

you

　are

_］

truly　sincere _，　

divination

　will　

be

　auspicious

_，

desires

　_will　

be

　

fUlfilled

　_and

［

you

］

will　actually 　

be

　

freed

　

from

　anguish

．

応

当

昼

夜常

勤

誦

念

我

之

名字 ，若能

至 心

者所 占則吉， 所 求皆獲． 現離 衰悩 ． （

T17 ．

gO6c

）

　　

Similar

　advice 　

is

　

given

　

in

　

the

　second 　

fascicle

　

to

　

those

　who 　simply 　cannot 　make

progress

　no　matter 　

how

　much 　

they

　

try

．

　’5）　

Further

．

　close　

to

　

the

　end 　of　

the

　sutra _，　

Dizang

proclaims

　

that

　

he

　will 　use 　skillfUI　means 　

to

　clarify　

the

　

truth

_，　

give

　consolation 　

to

practitioners

　who 　

have

　

yet

　

to

　establish 　

firm

　

faith

，　and 　

free

　

them

　

from

　

doubts

　and 　

fears

，

For

　

this

　_reason

，　

Dizang

　

is

　called　

the

　

Preacher

　of　

Skillful

　

Consolation（

shan

’

anwei 　

shuozhe

善安 慰 説 者）

，

16）

　　

Dizang

　extends 　

his

　

helping

　

hand

　

to

　rernove 　anxiety 　regarding 　

the

　

practices

　at　cruciaI

moments 　

throughout

　

the

　sutra

．

　

The

　rite　of　

divination

　and 　

penance

　

is

　complex ，　and 　

it

does

　not 　readily 　offer　

good

　results

．

　

Further

，　one 　

has

　

to

　move 　on 　

to

　meditation

、

Practitioners

　

living

　

in

　

the

　

degenerate

　world 　of　

the

　

Latter

　

Age

　of　

the

　

Dharma

　

are

　

bound

一

₁₂₉₉

一

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

(258)

The

Role

ofDizang

Bodhisattva

in

the

Zhanchajing

(ITO)

to

be

frustrated.

Therefore,

faith

in

Dizang's

consolation and encouragement

becomes

the

_guiding

_principle

that

_penetrates

the

whole

_process.

2.2.

Wlry

Dizang2

LastlM

we may ask

the

_question:

why

does

it

have

to

be

Dizang?

Naturally

we may

speculate regarding

the

spread or

budding

of

Dizang

worship

in

late

sixth

century

China

as a

backdrop

to

the

authorship of

this

sutra.

However,

we may also

theorize

a

Iogical

reason.

As

the

aim of

this

sutra

is

to

make anxious

fbllowers

in

a

degenerate

world and age

practice

divination,

tedious

penance

rites, and "meditation and wisdom

_of

signlessness," we need a

_preacher

with rnultiple

facets.

If

the

wisdom of emptiness

(s'u-ayata)

is

the

keM

MafijuSri

Bodhisattva

(Wenshu

sc

de)

would

do

just

as well.

If

the

endless

_path

of

the

bodhisattva's

_practice

is

to

be

focused

on,

samantabhadra

Bodhisattva

(Puxian

gN)

can

be

a mentor.

Or

if

unlimited compassion

to

save all

sentient

beings

is

called

fbg

Avalokitegvara

Bodhisattva

(Guanyin

eng)

easily comes

to

mind.

So

why _callon

Dizang

Bodhisattva

?

One

aspect

of

Dizang's

merits can

be

noticed

here:

his

close aenliation with meditative

_powers.

Nishi

Yoshio

has

_pointed

out

that

"early

Dizang

Bodhisattva

has

considerably strong connection

to

meditative observation

(changuan

ewen)"

as seen

in

the

Dojijing

xumizang

fen

JJk

kfidiwhwt5E)'

(Sumeru

section ofthe

Great

assembly

sutra)

or

the

Shilunjing,

and

that

Dizang

"realizes various vows and

_practices

of altruisrn

by

entering

into

samadhi."i'}

It

would seem,

then,

that

with

his

extensive

_practice

in

meditation

and

in

_gaining

wisdom as a result, and with

his

compassion as

Preacher

of

Skillfu1

Consolation

in

a

degenerate

world

of

the

Latter

Age

of

the

Dharma,

Dizang,

a

multi-faceted saviog

is

an

ideal

mentor

for

our sutra.

3,

Conclusion

The

Zhanchajing

is

not merely a

book

of

divination

with

theoretical

explanations

in

its

second

half

Exhibiting

lofty

metaphysics will

do

nothing

fbr

the

masses who

lack

wholesome

faculties.

Promulgating

meditation with a resolve

to

enter

the

Mahayana

(though,

admittedly

together

with

a rather odd use of wooden wheels), and with

Dizang

continually consoling and encouraging

practitioners,

this

sutra

tries

to

establish

a

soteriology

fbr

an age which

_people

saw as

the

Latter

Age

of

the

Dharma,

comprising

-

13oo

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

The

　

Role

　ofDizang 　

BQdhisattva

　

in

　

the

　

Zhanchajin9

　

（

IT6

）

（

259 ）

a　

theory

　of　

practice

　with 　

faith

　

in

　

Dizang

　

as

　

its

　

guiding

　

principle

．

　

This

　

is

　aptly　expressed

in

　

the

　_{words 　of}　

Buddha

　_at　

the

　_{end 　of}　

the

　_{sutra ：}

If

　one



hears

　

the



name



of　

that

　

bodhisattva

，　

the

　

great

　

being

，　

Dizang

，　and

　

has

　

faith

　

in

　

his

teachings，

　

let

　

it

　

be

　

known

　

that

　

this

　

person

　will　well　and　

quickly

　

be

　

distanced

　

from

　all　existing

obstructions _，　and 　will　rapidly 　reach 　

the

　unsurpas5ed 　way

．

若 人得 聞彼

地

蔵 菩薩 摩訶 薩 名号 及 信其所 説 者，

当

知

是 人

速能 得離

一

切

所 有 諸 障礙 事 ，疾

至 無

上

道 （

T17 ，910b−

c

_）

Notes1

）For

　analyses 　of　

historical

　records 　of　

this

　sutra 　

in

　

the

　various 　sutra 　catalogs，　see　

Manabe

　

1960

，

97− 100

；

Kashiwagi

　

1979，7b− 12b

；

Kuo

　

1994，146− 149

；

Ikehira

　

2000，355− 356，

　among 　others

．

　

Most

scholars 　

place

　

the

　origin 　ofthis　sutra　

in

　

the

　

late

　sixth　century

．

　

See

　Manabe 　l960，104；

Lai

　1990

，

177

．

Moro

　suggests 　

the

　

possibility

　of　a　

Korean

　origin，　and 　Wang

−

Toutain 　

does

　not　rule　out 　the

possibility

　

that

　

this

　

is

　a　

translation

　rather 　

than

　a　

Chinese

　apocryphon

．

　

See

　

Moro

　

2011，

135

，

154；

Wang

−Toutain

　lgg8

，

75

．

　

There

　

has

　

been

_much

debate

_regarding

the

_similarity

between



this

_sutra

and 　

the

　

Dasheng

　

qixin

　

lun

大 乗

起

信 論 （

Treatise

　on　

the

　

Mahayana

　

Awakening

　of　

Faith）

，　

but

　

that

topic

　

is

　

beyond

　

the

　scope 　of　

this

　

paper．

　

See

　

fbr

　example

，

　

Mochizuki ．1920b

，

181a

；1972， 228；

Kashiwagi

　1979_，

2a

_；

Ikehira

　

2000，372−374

_；

Moro



2011，136，143，153．

2）Dizang

　

is

　a　

translation

　ofthe 　

Sanskrit

　

term

　

I

_（与

itigarbha

，

　

literally

　meaning

“

Earth

　

Womb

．

”

3）Dafangguang

　shilun　

jing

大

方

広 十 輪 経

in

　a　

Northern

　

Liang

　

translation

，

　Dasheng 　

daji

　

dizang

shilunjing

大乗 大集 地蔵

・

las

経

in

　

Xuanzang

’

s 玄

奘 Tang

　

translation

．

4）衆

生 欲

向

大

乗 者

（

T17 ，907a

）

，

於五 濁

悪

世

（

Tl7

．

902a）．

5）

Manabe 　1960 _，15

．

　He　

does

_，　

however

_，　

give

　credit 　to　the　sutra 氏）r　spreading 　

Dizang

　worship

（

see

Manabe

　

1960，104）

．

6）see

　

Ikehira

　

2000

_；

Moro

　

2011．

　

Another

　_{study　worthy 　of　note}　

is

　

Endd

　

Jun

’

yU

’

s　_argument 　

that

this

　sutra

’

s　

divination

　method 　

has

　

Daoist

　

backgrounds

，

　

See

　

End6

　2eoo

．

7）

於五 濁

悪

世

化 益 偏 厚 （

T17

．

　gO2a

）

，

末 法 中有 微 少 善 根 者 …… 随 於 何 乗 速 獲 不

退

（

T17

．

901c−902a），

8）

9

）

lo

）

11

）

go8c）

12

）

repentance 　rituals

，

　

See

　

Ikehira

　

2000

_，

369−374 ．

　

For

　similar 　views _，　see　

Kuo

　

1994

，

152

；

End62000

，

295．

13

）

Mochizuki 　1920a

，144b

−

145a

．

14

）The

　_{sutra 　calls}　

the

　_{mind 亡α亡}

hagat

_α

garbha

，　

but

　

it

　

is

　not　connected 　with 　

Dizang

’

s　character

_（

T17 ．

907c

_）

，

For

　

details

　_ofthe 　

processes

_，　see　Tanaka 　2005_，309

−

320

．

Lai

　

1990

_，182

．

Manabe 　1960

，102

．

　See　_also　note 　1

，

其 利 根 者

……

如 是 等

人

， 即

応

学 習 真 如 実 観 ， 其

鈍

根 者

… …

応

当

先

学

唯 心 識

観

（

T17 ．

．即 復 能

入

一

_行

三

昧，

入 是

一

_行

三

昧

已

_{， 見}

仏

_{無 数}

発

_深

広

_{行 ，}

心

_住

堅

_信位

（

T17 ，

　

go8b ）．

Ikehira

　

_points

　out 　

that

　

this

　

theory

　of　

_practice

　

is

　strongly 　

influenced

　

by

　

Zhiyi

’

s

智

豈

頁theory

　of

一

₁₃₀₁

一

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

（

260 ）

The

　

Role

　efDizang 　

Bodhisattva

　

in

　

the

　

Zhancha丿ing

　

（

IT6）

15） 若 人雖学如 是信 解，而 ……諸悪煩 悩

不

得漸 伏，其

心

疑怯

畏 堕三悪 道 生 八

難

処

… …

応

於

一

切 時

一

切

処，常 勤

誦

念

我 之

名字 ．若

得

一

心

善

根 増 長 其 意 猛 利 （

T17 ．

・

908C），

16

） 未得 信 心者 … …

以

方

便 宣

顕

実

義

， 而

安慰

之

令離怯弱

……是

故号我為 善安慰

説

者 （

T17 ．

909c

）．

17

）



Nishi

　1968_，139

−

140

，

　

See

_，　

f

（）r　_{exarnple ，}　

the

　

Shilur

_リ

ing

_（

T13 、723b−724b）

．

Bibliography

End6

　

Jun

’

yti

遠

藤純 祐 ，

2000

．

“

58

ηzo融 zεη敏 ロ

9

δ

h

δ

_ゆ

δno　shink6 ”

『

占察 善 悪

．

業報 経』

の

信 仰 ．

　　

Gendai

　mikky6

_{現 代密}

教 ユ

3

：

285−304．

ikehira

　

Noriko 池 平 紀子．2000，

“

5enzatsu

　zen

’

aku　

g

δ

ho

’

kyO

　no　seiritsu　

to

　

denpa

　ni　

tsuite

”

『

占

察

善悪

　　

業報 経』

の

成

立 と

伝 播

につ い て

．

【n　

T

δ

d

α

i

　no　shalD・_δ

唐 代

_の

宗教

，ed

，

　

Yoshioka

　Tadao

吉

_岡

忠

　　

夫

，355

−

380

，

Kyoto ：H6ya 　

Shoten ．

Kashiwagi 　Hiro。

柏 木 弘雄．

1979

．

“

Senzatsu 　zen

’

aku 　

g6h6ky6

　ni　

fukumareru

　Kishinron

−

setsu

”

占察

　　

善悪 業報経

に

含 まれ

る

起信 論説．

MatSus

α

ka

　

Joshi

　

Tankidaigaku

　ronso

松 阪女子 短期 大学 論叢

9

：

　 　

1−29．

Kuo

，　

Li−

ying

．

1994

．

“

_Divination

，　

Jeux

　

de

　

Hazard

　et　

Purification

　

dans

　

le

　

Bouddhisme

　

Chinois

：

Autour

　　

d

’

un 　

Shtra

　

Apocryphe

⊂

hinois

，

　

le

　zhanchajing

．

” In　

BouddhiSme

　et　

Culture5

　Locales：〔

2uelques

　Cas　

de

　　

R6cl

ρroqりes　

Adap

亡ations_，　ed

．

　

Fukui

　

Fumimasa

　and 　

G6rard

　

Fussman

_， 145

−

167

．

　

Paris

：

E

⊂ole

　　Frangaise

　

d

’

Extr

δme

−Orient．

Lai

_，

　Whalen

．

　

1990．

　

“

The

　

Chan−

_ch

’

_{a　ching ：}

Religion

_and

Magic



in



Mediaeval



China．

”



ln



Chinese



Buddhist

　　

Apo

〔；ryph _叫　ed

．

　

Robert

　

E．

　

Buswell

，丿r

．

，

175−206．

　

Honolulu

：

University

　ofHawaii 　

Press．

Manabe

　

K

δsai

眞

鍋

廣濟

．

1960．

　

Jiz

δ　

bosatsu

　no　

kenkyn

：　

Engi

　to　shiryo

’

地

蔵

菩薩

の

研 究

：

縁 起

と

資

料 ．

　　

Kyoto

：

Sanmitsud

δ

Shoten ．

Mochizuki

　

Shink

δ望

月信

亨

．

1920a．

“

Kishinron

　

to

　

Senzatsuky6

　no 　ruid60yobi 　

kankei

　

O6

_）

”

起信 論

　　

と

占察

経の類 同 及 関 係

（

上

）．

Bukky

δ

_gaicu

　zasshi 仏 教

学雑

誌

1

_（

5

_）

：

1−4，

　　　　

．

・

1920b．

・

“

Kishinr

_。n

to



Senzatsuky6

_{no　ruid6 　oyobi}

kankei

（

ge

）

”

起

信 論

と

占察経

の類 同

及

　　

関

係 （

下

）．

　

Bukky

δ

_gakU

　zasshi 仏 教

学雑誌

1 （

6）

：

1−7，

　　　　

．

1972．

_J

δ

doky

δ　no　

kigen

（）

yobi

　

hattatsu

　

tS

土 教の起 原

及

発 達

．

Tokyo

：

Sankib6

　

Busshorin．

　

First

　　

published

　193G

．

Moro 　

Shigeki

師 茂 樹

．

2011，

“

Senzatsuky6

　no　seiritsu　

to

　

juy6

”

占

察 経の成 立 と

受

容

．

　

Nihon

　

Bukky

δ

　　

Gakk

α

i

　nenpo

”

日 本 仏 教 学

会年報

77

：ユ

35− 157．

Nishi

　

Yoshio

西

義雄 ．

1968．

　

D

α

鮃

bo5

α融

d

δmk εn

煉

大乗菩 薩

道の

研究 、

Kyoto

：

Heirakuji

　

Shoten 、

Tanaka

　

Fumio

田

中 文雄 ，2005．

“

Uranai

　

to

　shink6：

5enzatsuky

δ　no

‘

mokurins6

’

　_ni　

tsuite

”

占

い と

信

　　

仰：

『

占察

経

』

の

「木輪

相 」 につ い て

．

KokUgakUin

　zasshi 國

學

院 雑 誌 106

_（

11

_）

：

305−320．

Wang −Toutain，

　

Frangoise．

1998

．

　

Le

　

BodhiSattva

　

ICIiitigarbha

　en　

Chine

　

du

　

Vt

　_au　

XIIJe

　

SieNcle

．



Paris

_：

Presses

　　

de

　

1

’

歪cole　

Frangaise

　

d

’

Extreme −Orient．

Key

　words 　

Zh

αncha 　shan

’

eyebaojing

，

占察善

悪

業報経

，

　

Dizang，

　

KSitigarbha，

地

蔵

　　　　　　　

（

A

（

ljunct

　

Lecturer，

　

Bukkyo

　

University，

　

PhD ）

一

₁₃₀₂

一