『金光明経』「最浄地陀羅尼品」と『大宝積経』「無尽慧菩薩会」について

抄録

It has been pointed out that there are a number of structural and terminological similarities between the Sa rnam par spyong (^*Viśuddhabhūmidhāraṇī, Viś) in the Tibetan translation of the Suvarṇaprabhāsa by Jinamitra, Śīlendrabodhi, and Ye shes sde and the ’Phags pa blo gros mi zad pas shus pa zhes bya ba theg pa chen po’i mdo (^*Āryākṣayamatiparipṛcchā, Akṣ) in the Tibetan translation of the Ratnakūṭa by Surendrabodhi and Ye shes sde. This paper considers that the similarities and differences in structure and wording between the Tibetan translations of the Viś and the Akṣ and their parallels in Chinese translations; it also considers whether these structural and terminological similarities between the Viś and the Akṣ can account for the possibility of their translations into Tibetan being due to by the same translator.

A perusal of the texts reveals the following: (1) The fundamental structure of the Viś and the Akṣ closely follows that of their parallels found in the Chinese translations, which leads to the conclusion that all versions of the Viś and the Akṣ are derived from the same Sanskrit original. What draws our attention is that the text of the Viś, except for some scribal errors, is in exact agreement with that of the Akṣ. (2) It is noteworthy that the Viś and the Akṣ, which share several similarities in structure with the Foshuo zhuangyan putixin jing 仏説荘厳菩提心経 (T no. 307, vol. 10) and the Foshuo da fangguang pusa shidi jing 仏説大方広菩薩十地経 (T no. 308, vol. 10), contain features that point to the possibility that the two Chinese translations predate the compilation of the Viś and the Akṣ. (3) The fact that we can find a large number of coincidences in wording between the Viś and the Akṣ strongly suggests the possibility that both the Viś and the Akṣ were translated into Tibetan by the same translator, Ye shes sde.