Vol.63 , No.3(2015)197洪 鴻栄「敦煌写本S 4221 ： 金剛寺本『安般守意経』に関する注釈テキストの研究」

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

Jburnal

_oflhdian

andBuddhist

Studies

wa]1.

63,

No.

3,

March

2015

(39)

A

Study

ofDunhuang

Manuscript

S

4221

:

The

Annotated

rllext

Related

to

the

Kongoji

Anban

shoayil'ing

HuNG

Hunglung

Introduction

In

February

1999,

a

new manuscript ofthe

Anban

shoayiJ'ing

2iee!IIFFtM

(hereafter

K-ABSYJ)

was

discovered

in

the

Kongoji

issaiky6

_Small"i"l"re

at

Amanosan

Kongoji,

Osaka,

Japan.

This

_paper

tries

to

establish

that

Dunhuang

Manuscript

S

4221,

_preserving

one-half

the

contents

of

the

Anban

shoayiJ7ng

(hereafter

S-ABSYJ)

_,

is

an annotated work related

to

K-ABSYJ.

The

fact

that

these

manuscripts

of

the

Anban

shoayiy-ing

have

ap-peared

both

in

Japan

and

China

firrther

_proves

the

authenticity of

K-ABSYJ

as a work _of

historical

literature.

S

₄₂₂₁

and

theLonjin

ehao

In

translation

and annotation _of

Shutsu

sanzj

kishfi,

H6onjurin,

Aramaki

NoritQshi

points

out

that

Dunhuang

Manuscript

S

4221

is

very

likely

to

be

the

fragmented

_piece

of

the

Xiao

anban

_y"ing

ajxSliieeme.

i)

After

_{verification,}

_the

_present

_author

has

found

_that

_S

4221

contains

an

"annotated

text"

which

is

very similar

to

K-ABSYJ.

Dunhuang

Manu-script

S

4221

is

colleeted

in

_vol.

34

_ofDunhuang

baozang

XncEIIM,2)

from

_page

₅₃₂

_to

538.

Each

_page

consists of

two

columns, upper column and

lower

_{colunm, and each}

col-umn

has

20

to

22

lines.

Many

notes are

transcribed

in

two

_parallel

lines

of smaller

charac-ters

in

between

the

rnain

text.

Therefore,

one can easily make out

this

_armotated

_text,

An-ban

shoayil'ing

(hereafter

S-ABSYJ)

_,

throughout

all ofManuscript

S

4221.

With

double

columns on each

_page

of

_533-537

and only a single,

lower

colunm on

_page

532

and a

sin-gle

upper column on

_page

_538,

S

₄₂₂₁

consists

of

twelve

columns

in

total.

According

to

the

content,

this

manuscript can

be

separated

into

two

_parts,

but

neither

_part

has

a

title.

The

title

_given

by

the

modern compiler3)

is

the

Lonjin

chao

ncreS)

(Niwei

_ytiji

lunshu

bu

_va

kktbN

thecut)

,

4)

_based

on

the

closing

title

Lozg'in

chao at

the

end

ofthe

first

_part

ofthe

-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

(40)

A

Study

ofDunhuang

Manuscript

S

4221

(H.

HuNG)

manuscript.

The

Lozg'in

chao, containing

S-ABSYJ

and

82

notes

in

between

lines,

consists

only of content

from

the

lower

colunm ofpage

532

to

the

middle

part

ofthe upper column

ofpage

535.

Thus,

it

can

be

regarded as

the

first

_part

of

S

4221.

The

content

firom

after

the

closing

title

Loze'in

chao

to

the

upper column ofpage

538

constitutes

the

second

_part

of

S

4221,

which can

be

regarded as a supplementary

text;

it

has

no

title

either.

This

supple-mentary

text

contains many explanations ofterminology related

to

the

text

Loig-in

chao.

K-ABSYJ

and

S-ABSYJ

The

main

text

of

the

Lotu'in

chao,

S-ABSYJ,

corresponds

to

lines

168

to

275

of

K-ABSYJ,

but

S-ABSYJ

lacks

line

1

to

line

167,

as well as

line

276

to

line

282

of

K-ABSYJ.

This

author

therefbre

concludes

that

this

manuscript

is

very

likely

to

be

the

Anban

shoayi

j'ing

zhu

ftrktlirkpt2il

(Annotation

of

the

Anban

shoayil-ing)

by

Xie

Fu

Mwt

in

the

Eastern

Jin

Dynasty

(317420

CE)

.

According

to

the

Anban

shoayi1'ing xu

{lilretS'kmaJ:i;

(Preface

to

the

Anban

shoayi

J'ing)

by

Xie

Fu,

he

personally

annotated and

interpreted

the

Anban

shoayiJ'ing.

In

the

Preface,

it

is

also recorded

that

the

amiotation was compiled

through

citing related content

from

theDa

anban

dshoayiJ'ingl

J)k

2E}me

(f"rfi..ff)

andMouxing

(daodi]'ing)

S3i

(ma

ftllfi).

As

Xie

Fu

wrote

in

the

Preface:

5)

Therefbre,

I

once again applied my

dull-witted

thinking,

reasoning and verifying all

kinds

of

nology,

in

search of clearer

_prooC

so as

to

finish

the annotation.

In

addition,

I

also copied

graphs

from

scriptures such as

Da

anban

dshoayiJ'ing)

and

JYiouxing

(Zlaodij'iizg)

, combining them

into

thesections corresponding

to

this

Anban]'ing.

In

the

Preface,

6)

he

also mentioned:

This

Anban

scripture,though concise,

is

related

to

many other scriptures

in

terms

ofthe essential

meaning of

the

Buddhist

doctrine.

Numerous

ways ofpractice of

different

levels

are

included.

In

other

words,

he

cited

the

larger

(IDcO

anban shoayil'iug

to

annotate

the

smaller

ecaof

anbaning.

Xie

Fu

called

the

fbrmer

"Da anban" and

the

latter

`iAnhan

dian"

flZme".

7)

In

the

(]hu

sanzangJ'i'i

tli

='

wtgEk,

Sengyou

crJiSE

mentioned

the

Anban

shozo?i1'ing as well as

the

Da

anbanJ'ing, with

the

former

being

the

same as

the

Xiao

anban

J'ing

men-tioned

in

the

Daoan

lu

re{ll}st.

This

author

is

convinced

that

both

texts

were available

in

the

Jin

Dynasty

(265-420

CE)

.

From

the

Anban

shoayil'ing xu,

it

is

very clear

that

what

-1134-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

A

Study

ofDunhuang

Manuscript

S

4221

(H.

HuNG)

(41)

Xie

Fu

tries

to

interpret

is

the

above-mentioned

Xiae

anban

_y'ing,

and one of

the

texts

he

cited

is

the

Da

anban shoayijing.

But

only

the

latter

half

of

the

annotation

is

_preserved

in

the

current

S

4221.

I

believe

that

the

first

half

may

have

been

lost

in

the

_process

of

tran-scription and

being

_passed

down

through

the

_generations.

The

first

part

of

S

4221,

the

Lotg'in

chao,

has

almost

5,OOO

characters, containing

the

main

text

and

annotation

of

S-ABSYJ.

The

main

text,

S-ABSYJ,

consists of

118

lines

and

approximately

2,OOO

characters

in

total.

The

annotation,

82

interlinear

notes,

has

approxi-mately

3,OOO

characters

in

_all.

wnether

_{or not}

the

_second

_part

_of

S

4221

_after

the

_closing

title

Lotu'in

chao

is

also

by

Xie

Fu

requires

fUrther

investigation.

As

mentioned above,

82

notes _are

fbund

inserted

in

S-ABSYJ.

This

_author

began

_the

study

by

fbcusing

on

S-ABSYJ

itself

and

investigating

the

relationship

between

S-ABSYJ

and

K-ABSYJ.

After

a comparison of

the

two

manuscripts,

63

different

_{entries, c}

_£

1-cC

63,

were

fbund

and

listed

as

below,

with

K-e

representing

the

line

number

fbund

in

the

Kongoji

version of

theAnban

shoayijing, 8) and

S-e

in

the

Lotg'in

_{chao ofS}

4221.9)

Entry

K-ABSYJ

S-ABSYJ

no.

Iine

_{character or}

_phrase

line

_character

_or

_phrase

c

£

1

K-e173

xin Jas

S-e5

nian

fk

10)

---t d--- ---

---

----+-c_£

63

K-e275

jing

fi

S-el17

_yi

k,

_ye

{tl

Variants

in

Both

Manuscripts

Based

on

the

analysis above, allof

the

63

entries can

be

classified

into

one of

three

catego-ries:

(1)

variant;

(2)

omission; or

(3)

shiftand

inversion.

The

first

category

is

variant ofa word or

term,

with

1O

entries

in

total.

Li)

This

kind

ofdifference

indicates

that

when related manuscripts were

transcribed

and

_passed

on

through

the

centuries, variants easily emerged.

Omissions

in

S-ABSYJ

The

second category

is

omission, with

the

omissions

in

S-ABSYJ

obviously

outnumber-ing

those

in

K-ABSYJ.

In

most cases,

the

absence of only one character, such as wei

k,

ying

Pti,

ro

I,

and shi

_£

, weuld not necessarily

infiuence

the

general

meaning.

But

in

some critical

_paragraphs,

the

omission of even one character can result

in

a

likely

change

in

meaning, or a

loss

of

the

important

_meaning.

For

_example,

in

_cfl

₁₁

(K-e1861S-e19),

-1135-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

（

42

＞

A

　

StUdy

　of　

Dunhuang

　

Manuscript

　

S

　

4221

（

H

．

　

HuNG

）

the

　word “

可

”

（

ke）is

　omitted 　

in

　

the

　

latter

_，

　with 　only “

随 分 別

可

，

念 可

”

（

suifenbie 　

ke

，

nian 　

ke

）

present

．

　

According

　

to

　

the

　context

，

　

it

　should 　

be

“

随

分 別

可

_，

念

可

_，

可

（

ke

）

_，”

indi

−

cating　respectively 　

the

　

three

　stages 　of　_warmth

（

_uSma

−

gata

）

_，

pinnacle （

_{m 亘}rdhfina

_）

_，and

forbearance

_（

k

§

anti）

．

12）

In

　another 　

instance

，　studying 　

the

　context 　

in

　c£

15

（

K

−

_e1931

S

−

_e25

_）

， we 　can　easily　

find

　

that

“

不 精 進

”

（

bu

　

jinglin

）

is

　_omitted 　

in

　

S

−

e25

．



Furthermore

_，

the

　omission 　of　even 　an　entire　sentence 　can 　also　

be

　

found

．

　

For

　example ，　

in

　

cf．

　

31

（

K

−

£

227

／

S

−

_E59

_）

，

“

是 名 為 度 世

，

従 世 間得

脱

”

（

shi　mingwei 　

dushi

，　cong 　shijian 　

detuo

）

is

　omitted

in

　

S

−

£

59

．

　

From

　

beth

　

the

　contextual 　meaning 　and 　

the

　

fact

　

that

　

the

　

four

　

translated

　

terms

_，‘ら

是

名 為

”

（

shi　mingwei

）

， “

度 世

”

（

dushi

）

， “

従世 間

”

（

cong 　shijian

）

_，and

“

得脱

”

（

detuo

）

_，・are

present

　

in

　many 　works 　attributed 　

to

　

An

　

Shigao

安

世 高

，　one 　can 　

infer

　

that

　

the

　_entire　sen

−

tence

　

has

　

been

　_omitted 　

in

　

S

−

e59

_．

　

Another

　_{case 　of　omitting 　a　complete} 　sentence 　can 　

be

found

　

in

　cf

．

58

−

59

（

K

−

_£

270

−

271

／

S

一

_ε

113

）

．

Three

　short　

phrases

， “

瞋

恚

已

舎

尽

知

，

愚

癡

巳

舎尽知

，

驕慢

已

舎尽知

”

（

chenhui 　

_yishe

　

jinzhi

，　

yuchi

　

yishe

　

jinzhi

，　

jiaoman

　

yishe

　

jinzhi

）

，

are　omitted 　

in

　

S

−

el13

．

　

However

，　a　note 　

transcribed

　

in

　

S

−

_ell3

　says _，“

．．．異 経

有

‘

瞋 恚

已

舎

尽

知

，

愚

癡

已

舎 尽 知

’

者

．

”

Here

， “

異 経

”

　_means 　“_{other　scriptUres}

．

”

And

　

the

　

content

　

quoted

in

　

this

　note 　

is

　exactly 　the　same 　as　

the

　

first

　

two

　

phrases

　of 　

the

　

three

　

phrases

　omitted 　

in

S

−

_Ell3

_．

　

Therefbre

，　

I

　

believe

　

that

　multiple 　versions 　of

　

the

．

Anban

_shouyi

_／

ing

_manuscript

were 　

probably

　available 　

in

　

the

　

Eastem

　

Jin

　

Dynasty

，　when 　

Xie

　

Fu

　

lived

．

　

In

　

the

激 遅

ノ

’cんαo

一

ノ

’ 

1

〃

ゆ

’

新集抄経

録

第

一

　13）

of　

the

　

Chu

　sanzang

ノヴ

’

，　

the

　entry 　of “

抄 安

般

守 意 経

一

巻

”

（

a　

transcribed

　scroll　of　

the

．

Anban

　shouyi

_／

ing

）

14）can　

be

　viewed 　as　

proof

　of　

the

　existence

of　multiple 　versions

．

Shift

　

and

　

lnversion

　

in

　

S

−

ABSYJ

　　

The

　

third

　category 　

is

　shift　a皿

d

　

inversion

，

　

Comparing

　cf

．

12

−

13 （

K

−

£

1881S

−

E21

−

22

）

_， we

find

　

that

　

in

　

these

　

two

　manuscripts

， “

是名 為 念

”

（

shi　mingwei 　nian

）

appears 　

in

　

different

places

．

　

If

　we 　examine 　

the

　entire　sentence 　

from

　

both

　manuscripts _，　we 　see ：

K

−

_E188

：

bi

皿

youdi，

　

yisheng

　

buwangdi

，

　shi　mingwei 　niangen

　　　　　　　

彼 如 有諦

，

意

生

不 忘 諦， 是名 為

念

根

S

−

_£

₂₁

−

₂₂

：

biru

　

youshi

_，　mingwei 　niandi

，

　

yisheng

　

buwang

　

digen

　　

　　　　　　

彼

如 有是

，

名 為念 諦

，

意

生

不

忘

諦

根

　

Upon

　

further

　

investigation

_， “

彼如有諦

”

（

bim

　

youdi

）

can　

be

　

found



l



7



times



in



both

manuscripts ，　while 　 “

彼 如 有

是

”

（

biru

　

youshi

）

appe 孤 s　only 　once 　

in

　

S

−

ABSYJ

，　

but

　not　at

一

₁₁₃₆

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

A

　

StUdy

　ofDunhuang 　

Manuscript

　

S

　

4221

（

H

，

　

HuNG

）

（

43

）

all　

in

　

K

−

ABSYJ

．

　

It

　

is

　

quite

　obvious 　

that

　

during

　

the

　

process

　of　

transcription，

“

是

名為

念

”

was 　shifセed　six　characters 　

forward

　

by

　mistake

．

　

A

　_{similar 　shift　can 　also}

be

　

found



in

_cf

．

52

−

54

_（

K

−

_e258

−

_2601S

−

_£

₉₇

−

_IOO

_）

_．

_In



_S

−

_ABSYJ

，　

the

　complete 　sentence “

阿 那 鎗

名

為 不 還 世

間

”

（

anahan 　mingwei 　

buhuan

　shij　

ian

）

has

　

been

　shifted　

two

　

lines

　

back

_，

　

In

　addition

，　one 　

in

−

stance 　_of　

inversion

　

is

　_also　

present

：

In

　_c

_£

33

（

K

−

_£

230

_／

S

一

_鉐

2

）

，

“

彼 如

”

（

biru

）

appears 　

33

times

　

in

　

K

−

£　

but

　only 　

31

　

times

　

in

　

S

−

£

．

At

　

the

　same 　

time

_，　a　single　

instance

　of “

如

彼

”

（

rubi

）

cam 　

be

　

found

　

in

　

S

−

e62

，　which

　

is

　_{an 　obvious 　case 　of} 　

inversion

　

from

　

S

−

ABSYJ

．

Contribution

　

of

　

S

−

ABSYJ

　　

Through

　

the

　comparisons 　above

，　one 　can 伽

d

　

instances

　of 　omission 　of 　multiple 　charac

−

ters

　or　short　

phrases

_，　

instances

　of　shift　of　character 　or　

phrases

，　and 　

instances

　of　

inversion

．

Compared

　

to

　

K

−

ABSYJ

_，　

S

−

ABSYJ

　would 　seem 　

to



be

_且ess_valuable

．



But

　

this



is

notneces

−

sarily　

true．

　

In

　

factt

　

S

・

・

ABSYJ

　can　serve　

the

　

purpose

　of　

text

　

proofreading

．

　

For

　example _，　

in

cf

．

　

5

（

K

−

Zl78

／

S

−

£

10

_）

，

K

一

尼

178

　

lacks

　

the

　

phrase

　 “

彼 従

是 思

惟

”

（

bi

　congshi 　siwei

_）

，which

is

　seen 　

in

　

S

−

elO

．

　

The

　

presence

　of　

this

　short　

phrase

　

is

　reasonable

_，

　

judging

　

from

　

the

　contex

−

tual

　meaning

_．

　

In

　addition _，　

instances

　of　‘t

従是

．．．

”

（

congshi

．．．

）

can 　also　

be

　

fbund

　

in

　

both

manuscripts

．

　

Another

　similar 　

instance



is



fbund



in

c

£

34

−

35

（

K

−

_£

2311S

一

_跖

3

−

64

）

．

Judging

from

　

the

　contextual 　meaning

_，

“

是 痛 癢 陰

種

”

（

shi　

tong

　

yang

　

yin

　zhong

_）

_，atotal

　

of

伽

e

characters ，　

is

　omitted 　

in

　

K

−

£

231

．

　　

Despite

　

the

　

difference

　

found

　

in

　cf

．

　

29

−

30

（

K

−

e224

−

225

／

S

−

£

57

_）

_，

both

　

_phrases

　seem 　

_quite

coherent

．

　

But

　

the

　real　

difference

　

becomes

　apparent 　after　

fUrther

　

i

血vestigation 　

below

．

　　

K −E224−

225

：sidi　xingman 　

ye

四

諦行 満

也

　　

S −957

：si　xingdao 　man 四行 道

満

　　

If

　one 　closely 　examines 　

both

　manuscripts _，

“

四

行 道満

”

（

si　xingdao 　man

）

is

　

present

　

in

both

　

K

−

_£

221

　_and 　

S

−

E51

。

　

Judging

　

ffom

　

the

　_context ， “

四

”

（

si

_）

indicates

“

the

　

fourth

， ” which

should 　

be

　used 　

independently

　and 　can 　

be

　separated 丘om “

行

道

満

．

”

However

，　

in

　

K

−

_e224

−

225

， “

四 諦

行 満

”

（

sidi　xingman

_）

is

　normally 　understood 　

as

　“

四

諦

”

（

sidi

）

and “

彳

于満

”

（

xingman

_）

_，　respectively

．

　

Therefore

_， “

四

諦行満

”

（

sidi　xingman

_）in

　

K

−

C224

−

225

　

is

　obvi

−

ously 　an　error　

in

　

transcribing

．

　

In

　addition

，　

in

　c

£

　

43 （

K

−

_£

₂₄₅

_／

_S

−

£

83

_）

_，

“

根

連

共

意 念

法

ef

（

genlian

　

gong

　

yinianfa

）

in

　

K

−

£

245

　

is

　

likely

　

to

　

be

　an　erroneous 　

transcribing

　of “

相

連

共 意

念法

”

（

xianglian 　

gong

　

yinianfa

）

．

Since

　we 　can　see “

所相

連 意 念

，

為是法本

”

（

suo 　x三ang

−

lian

　

_yinian

，

　weishi 鉛

ben

）

in

　

the

跏 ch∫遡

_抑

g

陰 持

入

経

，

15）

_it

　

is

　_obvious 　

that

　“

相

”

（

_xiang

）

一

₁₁₃₇

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

（

44

）

A

　

StUdy

　of　

Dunhuang

　

Manuscript

　

S

　

4221

（

H

．

　

HuNG

）

is

　erroneously 　

transcribed

　as　“

根

”

（

gen

）

．

Besides

_，　

in

　c

£

　

61

（

K

−

Z2721S

一

尼

114

）

，　

the

　

text

states 　again 　

the

　

five

　virtues 　of 　an 　arhat _，　so　

in

　

S

一

ε

114

_，　

it

　_would 　

be

　_{more 　coherent} 　

to

　_end 　

the

previous

　_{sentence 　with} 　“

．．．

是為

五

”

（

．．．

　shiwei 　wu

）

_；

it

　can　

be

　separated 　

from

　

the

　

follow

−

ing

“

亦 有

五

功 徳

．．．

”

（

yiyou

　wu 　

gongde

．．．

）

．

Scripture

　

Titles

　

Cited

　

in



the



Annotation

of

the



Lo

砂

ゴπ chao

　In

　this　section

，　we 　would 　

like

　

tQ

　examine 　which 　scriptures 　are 　cited　

in

　

the

ムα

グ

in

　o加 o，

and 　

to

　

define

　

the

　attributed 　authorship 　of 　each 　scripture

，

　

As

　

there

　are　

totally

　

82

　notes 　

in

　

S

−

ABSYJ

，　

the

　

first

　

step

　

is

　

to

　

identify

　

the

　

titles

　of　

the

　scriptures　

that

　appear 　

in

　

the

　annotation

of　

the

　

Loq

ノ

加 c加 o

．

　

On

　

the

　

le

仕side

，　

tbe

　sign “

S

−

£”

stands 　

fbr

　

the

　number 　ofthe 　

line

　where

each 　_scripture　

title

　_apPears

．

　

On

　

the

　right

_，

　

there

　

is

　

the

　corresponding 　

title

　

in

血e　

Taisho

　

Tripi

−

taka

，　and 　each 　sutra　number

‘‘

T

．．．

”

is

　also　shown

．

line

S

一

_妃

₁₅

S

−

_£

₃₂

S

−

_£

₃₉

S

一

_ε

₄₀

S

−

_£

_51S

−

_£

₅₁

S

一

_尼

₇₅

S

−

_£

₁₀₉

S

−

_£

₁₁₃

title

　of　scripture xiouxingxi

脩 行 息

daanban

　

yue

大

安

般 日

daanban

　

yue

大安 般

日

zhongbenqi 　

yue

中本 起

日

yinchiru

陰 持 入

xiOUxingling

_脩

行

_経

yijing

　

yue

異 経

日

abitan 　

yue

阿

比

曇

日

yij

　

ing

異 経

title

　

in

　

Taisho

　

Tripitaka

修 行

道 地

経

仏 説

大安般守 意経

仏

説

大

安

般

守 意

経

中本 起

経

陰

持

入

経

修 行 道 地 経

阿

差 末 菩 薩 経

阿

毘

曇

五

法行経

安

般

守

意 経

sutra　number

T606T602T602

Tl96

T603

T606

T403

Tl557K

−

_ABSYJ

　　A

　_more 　

detailed

　_{stUdy 　of　each} 　note ’

s　content 　

from

　

those

　scriptures 　will　

be

　conducted 　

by

this

　author 　

in

　

the

　near 　

fUtUre

．

　

The

　

fbllowing

　

is

　

the

　

primary

　research 　on　

them ．

　

The

　

first

　en

−

try

，　

S

−

_£

₁₅

_：

_Xiouxing

xi

_{脩 行 息}

_、

，　corresponds 　

to

　

the

　

Shztxi

　

pin

　

ta

息 品 （

dn5panasm

；

ti

　chap

−

ter

）

of　

the

　

Xiouxing

　

daodi

／

ing

．

　

And

　

the

　

last

　entry _，　

the 卿

∫η

g

異 経

_，　

probably

　considered 　

to

be

　

tbe

　

K

−

ABSYJ

，　

has

　

already

　

been

　

explained

　

in

　cf

．

58

−

₅₉

_（

_K

−

_Z270

−

_2711S

−

_El13

_）

_，

_Actually

，

all　nine 　entries　only 　contain 　seven 　scriptures ，　and 　we 　can 　reach 　a　statistical　result 　

below

．

The

　

XiotLxing

　

daodi

　

J

’

ing

　and 　

Foshuo

　

da

　anban 　shouyi

／

ing

仏 説 大 安 般 守

意経

are

　

each

cited

　

two

　

times

，　reflecting　

the

　emphasis 　

on

　

both

　scriptures　as　stated

．

_in



_the

　

Anban

　shouyi

／

ing

　xu 　

by

　

Xie

　

Fu

．

　

Conceming

　

the

　_attribution　

for

　

these

　seven 　scriptUres _，　

the

　

Foshuo

　

da

　an

−

ban

　shouyiJ

’

ing （

T

　no

．

602

）

， ”nchiru

／

ing

（

T

・_no

．

　

603

）

」

う’纏

蜘

加

g

ノ

∫ 

阿 毘

曇

五

法

一

₁₁₃₈

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

A

　

Study

　ofDunhuang 　

Manuscript

　

S

　

4221 （

H ．

　

HuNG ）

（

45

）

行 経 （

Tno

．

1557

）

，

and

　

Anban

　shoayiJ

−

ing （

K

−

_ABSYJ

_）

_{are　attributed}・

to

・

A

_皿

Shigao

．



The

Xiouxing

　

daodij

’

ing （

T

　no

．

606

）

and 　

Achamo

　

pusaJ

’

ing

阿 差 末 菩 薩 経

（

T

　no

_．

403 ）

are 　at

−

tributed

　

to

　

Zhu

　

Fahu

_{竺 法 護}

（

239

−

316

　

CE ）

．

The

　

Z

加η

g

伽

g

∫

抑

g 中本

起

経 （

T

　no

．

196）

is

　attributed　

to

　

Kang

　

Mengxiang

康

孟

詳

（

145

−

200

　

CE

［

or 皿 aybe 　

193

−

249

］

）

．

None

　

is

　

later

than

　

the

　

Western

　

Jin

　

Dynasty

（

265

−

316CE ）

．

From

　

a

　

temporal

　

point

　of　view _，　

these

　

find

−

ings

　_{also　support} 　

the

　

present

　_author ’s　assumption 　

that

　

the

　annotated 　

S

−

ABSYJ

　can　

be

　at

−

tributed

　

_to

　

Xie

　

Fu

_（

₃₁₃

−

₃₆₂

　

CE

）

．

16）

Conclusion

　

　

From

　

the

　

L

α

卿

chao 　

in

　

the

　

Dunhuang

　

Manuscript

　

S

　

4221

_，　an　almost 　

identical

　manu

−

script _，　an 　annotated 　

text

　of　

the

　

Anban

　shoayiJ

’

in9

_，　

has

　

been

　rediscovered

．

　

The

　existence 　of

such

　

two

　corresponding 　manuscripts 　appearing 　

in

　

different

　countries 　strengthens 　

the

　notion

that

　

the

　

Kong6ji

　

Anban

　shouyi ］

−

ing

　

is

　a　

genuine

　

text

_，　and 　

probably

　

is

　

the

　

Xiao

　anban

プ

ゴη

g

．

Though

　

there

　are　some 　cases 　of　omission 　and 　shift，　

the

　

S

−

_ABSYJ



_is

_{nonetheless 　valuable}

in

　

terms

　of　

text

　

proofreading

．

　

Even

　

though

　only 　

half

　of 血e　annotated 　content 　

is

　

kept

　

in

　

S

4221

，

the

　

fhct

　

that

　all　

the

　scripture　

titles

　cited 　are 　earlier 　

than

　

the

　

Eastem

　

Jin

　

Dynasty

　al

−

lows

　one 　

to

　

infer

　

that

　

the

　

Louj

’

in

　chao 　

is

　a　work 　

by

　

Xie

　

Fu

．

1

）

ε枷醜 5砌 zδ廊 觴

出

三

蔵記 集 （

Sengyou 僧祐 ，

　tralls

．

　

Aramaki

　

Noritoshi 荒牧 典俊

）

；

HOon

jurin

法 苑珠林 （

Daoshi

道 世，

　

trans．

　

Kominami

　

lchir6

_{小 南}

一

_郎），

　

Daij6

　

buCten

：

ChUgokU

_，　

Njhon −

hen

大乗 仏 典

：

中 国 ・

日

本 篇 3 （

Tokyo

：

ChU6

　

K6ronsha ，

1993

）

，

p．

226

．

2

）

Huang

　

Yongwu

黄永

_{武 ，}

　ed

．

，

　

Dunhuang

　

baozang

敦

煌 宝

蔵

_，

140

　vols

．

（

Taipei

：

Xinwenfeng

Chuban

　

Gongsi ，1981

）

．

3

）

Huang

　

Yongwu ．

4

）

The

　compiler 　classified 　

it

　as　a　commentary 　on　

the

　

Yog

δcarabhfimi

−

Sdstra

．

5

）於是 復率 愚思 推 檢諸 数

，

尋 求 明証，遂相 継 続撰 為 注

義

，

井抄

撮

大

安

般

修行

諸 経

事相

応 者，

引 而 合 之

（

Tno ．2145

，　vQl

．

55

，　

p ．44b22 − 24）．

6

）

此

安 般典 ．其 文雖 約義 関衆 経

，

自浅至 精衆 行 具挙 （

Tno

．

2145 ，

　vol

，

55 ，

　

p

．

44b9

− 10）．

7

）

Tno

．

2145

，

voL 　

55

_，

p．

5c23

−

24

．

8

）See

　

the

　text　

in

　

Kongo

’

J

’

i

　issaikyo

−

　no 　

kisoteki

　

kenkytz

　to　shinshutsu 　

butten

　no 　

kenlp

，ii金 剛

寺

一

切 経

の

_{基 礎 的研 究}

と

_{新 出仏典}

の

_{研 究 （}

Heisei

　

12

　nendo 　

kara

　

Heisei

　

15

　nendo 　

kagakU

　

kenkyilhi

　

hojokin

（

kiban

　

kenky

［

i （

A

）（

1））

kenl

（

yii

　seika　

hOkokusho

平 成

12

年 度〜 平成

15

年 度科 学研 究費 補

助 金

（

基盤研 究 （

A

）（

D

）研 究 成果 報告 書，

2004

），

pp

．

191

−

₁₉₄

_．

9

）Dunhuang

　

baozang

，

　voL 　

34 ，

　

pp

．

532 −535 ．

10

）

Due

　

to

　space 　

limitations

　

for

　

publication

，

　cf：

2

　to　cf

．

　

62，

　totally　

61

　entries

，

　are　omitted

．

一

₁₁₃₉

一

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service

The JapaneseAssociation of Indian and Buddhist Studies

(46)

A

Study

ofDunhuang

Manuscript

S

4221

(H.

HuNG)

11)

The

author will

discuss

the

detail

ofthe variants

in

anotherpaper.

12)

See

Shi

Guohuei

_rgeva,

"The

_fextual

_Forrnation

ofthe

Newly

DiscoveredAnban

Shouyi

Jing,"

Chung-HwaBuddhistJburnat

FPgta\\su

₂₁

(2008),

_pp.

_123-143.

13)

T

no.

2145,

vel.

55,

_p.

37b29.

14)

T

no.

2145,

vol,

55,

_p.

37c26-27.

15)

T

no.

603,

vol.

_15,

_p.

_175b16.

We

_can

find

_that

_the

corresponding

Pali

word

fbr

Nff

is

"sampa-yuttanam,"

which means "to

be

associated with."

Arabinda

Barua,

ed.,

Pegakopadesa

(London:

Pali

Text

Society,

1982),p.

119,

1.

15.

16)

A

more

detailed

examination ofXie

Fu's

dates

of

birth

and

death

will

be

discussed

by

the

author

in

anotherpaper.

<Key

words>

Dunhuang

Manuscript,

S

_4221,

Lotg'in

chao,

msSpt,

Anban

shoayi

Jing,

Xie

Fu,

ss

wt

(Associate

Professor,

Dharma

Drum

Institute

of

Libera1

Arts)