inthe VZ'malakirtinirdesiastitra

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1 (162).lournalofJhdian andbucidhist StudiesVbl.63No. 3March 2015 Reconsideringthe Meaning ofemptiness inthe VZ'malakirtinirdesiastitra SAiToAkira The Sanskrittext of the VimalakirtinirdeSastitTa (VKS)iscomposed of 12 chapters in total.among them the 4th chapter titled "Visiting [Vimalakirti] to inquireafter hishealth" (Glancrpratisai!imoduna) isno doubt pivotal in that Mabjugribodhisattvaof the greatest intelligence visited and talked with Vimalakirtiover the meaning of emptiness (sifiayata) ina somewhat enigmatic way. This scripture has long been available only in Tibetantranslationby Chos nyid tshul khrims in the early ninth centr'ury and three Chinesetranslationsby Zhi QiEnslExei) Kumarajiva (Jiam61u6shi nezaeeff) and Xuanzang zaeeḥowever since a Sanskrit manuscript of this scripture was identified in the so-called Potala collection inthe early twenty-firstcentury by a Taisho-UniversityStudyGroupwhich was fbllowedby theiredition ofthe Sanskrittext in2006 the situation surrounding the VKS has been drarnatically changed. Based on this edition incomparison with the above-mentioned Tibetanand Chinese translatiensseveral importantstudies have so fairbeencarried out. Among them are translationwotks such as Tlakahashiand Nishino [2011]and Ueki [2011]. Reading through the Sanskrittext in collation with a facsimile publication of the manuscript I came to notice that there stillremains a passage of crucial importance yet to be discussedin detail.therefbrethe presentpaper intendsto cast a new lighton the hitherto undetermined meaning of emptiness fbundinchapter 4 ofthe VKS. The points in relation to thisproblematicpassage in questionmay be summarized into the fo11owingthree: (l) What doesthe word "kena" instr. sg. of the interrogative pronoun mean inthis expression? (2)ln that case what meaning doesvimalakirtiintendby thispassage? (3) The third point isrelated to the religio-philosophical developmentofmahay5na thought concerning emptiness (jaayata) as well as the early stage ofthe tenetof NII-Electronic Library Service

2 Reconsidering themeaning ofemptiness inthe P7malantrtinirdeSastitra (A ṢAiTO)(163) three-natures.the latterthey say was introducedintemahayiina Buddhist circle by the Yogacfiraschool subsequent to the age ofnag5ijuna and Aryadeva. 1.First Iwill fbcus on the key-word "kend' in that particularpassage.the fo11owingisthe translation and textof the passage in which two instancesof the word "kena" are fbund. (Thetext issectioned by the editor in accordance with Lamotte [1962].) Chap. IV "Visiting g8:mafljusrl [Vimalakirti] to inquireafter his health" asked: "Householder [why]is your [Vimalakirti] replied: "MafljuSri [MaajuSri] asked: "Ofwhat are [all [Vimalakirti] replied: "They allbuddha-fields are also empty." Buddha-fields]empty?" are empty of`emptiness."' house empty and without any servants?" [Maajugri] asked: "Concerning [the concept] `emptiness' what isemptiness?" [Vimalakirti] replied: "Concerning [theconcept] "emptiness' emptiness isnon-eonceptualization:' [MabjuSri] asked: "Can emptiness be conceptualized?" [Vimalakirti] replied: [concept] "Whatever may conceptualize [emptiness] isalso that[concept] empty; however itisnot emptiness itself[butour concept of `emptiness'] that conceptualizes emptiness." g11:.. g12:.. "The. illness arises from thedefilements[that result from]false-conceptualization."... "What. isequality? Itisthe equality ofnirvana togetherwith thatofsell Why isitso? Because the two viz. both Selfand nirvaua are empty. Ofwhat are they both empty? They both are p a tf 1t( dah t ).Neitherofthemyiz.neitherSelfnornind 4ais perfected [aslongas theyare verbally desigriated].thereforeone who sees such equality is to make no difference betweenillness thatillness isitselfemptiness." and emptiness and [realize] g8: MaijuSrir aha: Saayarp te grhapate grhaml na ea te kascid upasth[tyakahf [Vimalakinir] a-ha: sarvabudcthaksetrduy api ILlabjuSrih Saayani! [MaajuSrir] aha: kenastiayani'1 [Vimalakirtir] aha: Stiiuatayas'tiaytrni! [MaijuSrir] dha: sifiayatdyah [Vimalakinir] [Maajugrir] [Vimalakirtir] 'yarp gl1:... g12:...hatainaca samata dtmasamataya ca nirvduasamata/ tat kasmzi dhetoh!ubhe 'py ete sifinye yad kiisnayatbl aha: (taparikaipana ca SfiayatZlyah Sijayata t) f aha: Satvapunae Sfiayataparikaipayitum!(SG[2006: 47] ) aha: yenapiparikaipyeta tad apis'tiayam! na ca SfiayatdStiayatar parihaipayati! 49]) i{yadhir abhfitaparikaipaklesasamutthitakl.. (SG[2006: utatmd nirvauarp cal kenaitesqayenfimodzihfire4aite sifiaye"*! ubhav apy etltv aparinispannau yad utatma nirvaearp eaf tena samadarsind ndayo io71idhir naaya Saayatahartai{ydl uyadhir eva sutyata!(sg[2006: 50]) Note t: emended; aparikaipana-s' ca sititryatdyah StiayatakMs.SG [2006]. - I257 - NII-Electronic NII-Electionic Library Service

3 (164)ReconsideringtheMeaningofEmptiness in the P7malakirtinirdeSastitra (A ȘAiTO) 2.The above usage of"`kena': fbundinbothunderlined parts may be understood in two difi ferentways: First basedon a grammatical understanding ofthe above "kend' inthe same sense as kena hetunaitmay be taken as a question ofthe reason fbr the emptiness of all Buddha-fietds. Secondlyon the other hand itmay be also understood as a question of what itisthat all Buddha fieldsare empty oc The presentpaperaims at confirming the second interpretation from a few differentanglesrelated to the above-mentioned three points. First unlike other expressions fbrclearly questioning a reason such as kasyahetohkasma-d dhetokkim and kutakfbundin thesanskrit text of VKS the above two usages of kena i.e.kena llsarvabuddhadsetrani7 SRayaniand kena ete t-zitmit nirvdnain cof Stiaye appear to ask not the reason forthe emptiness butinsteadthe object ofwhich those subjects are empty. This isbecausewhat a certain subject isempty of isusually expressed in Sanskrit by a word with an instrumentalcase-ending which istypically fbund in the above second example marked with a doubleasterisk: "They bothare empty ofname-application." Secondly itisto be noted that in the aboye g8 after MadiuSri asked "kena Stiaytzni" Vimalakirtireplied "siaayataya Sfinyani." As the textof g8tellsthe meaning ofsfiayata according to Vimalakirtiisnon-conceptualization (aparikaipana). TherefbreStiayatayd Sijayanireasonably means in the context that they ( = all Buddha-fields)are empty of [the concept] "emptiness." This isthe context in which MabjuSn"s question isnaturally directed to what all Buddha-fieldsare empty ol This understanding agrees well with another usage of kena in g12 to which Vimalakirtianswers that both [Self and nirvbua] are empty of name-application (namodiiharerpaite Sfiaye). 3. Next letus lookat the Tibetanand Chinese Translations(c SG [2004: ]) of the above g8 and 912 in the VKS chapter 4. In the fbllowingtibetantranslationby Chos nyid tshulkhrimsis presented by sde dge (D) edition in collation with Peking (P) while three Chinese translations by Zhi QianKumarajiv and Xuanzang are given with abbreviations "Zhi" "Ku" and "Xuan" respectively. 98: 'Jam dpal gyis smras pal khyim bdag khyod kyikhyim 'di stong na khyod lagybg 'ga' med damf smras pal 'Jam dpalsangs rgyas kyi zhing thams cad kyang steng ngol! smras palcis yang stongl smras pal stong pa nyid kyisstong ngol! smras pal stong pa nyid la stong pa ci zhig yodr smras palkun tu rtog pa nil stong pa nyid kyi stong pa'o" srnras pal stong pa nyid kun tu brtag par nus saml srnras pal yongs su rtog pa de yang stong pa stel stong pa nyid ni stong pa nyid lami rtog goll(d no. 176Ma 199a5-7;P no. 843 Bu 205b8-206a2) NII-Electronic Library Service

4 The Japanese Association of Indian 工 and Buddhist 二 Studies 二 Reconsidering the Meaning ofemptiness inthevimalain rtinirdesasrtra (A SAJTO) (165) Zhi: 文殊師利言. 何以空無供養. 維摩詰言. 諸仏土与此舎皆空如空. 又問. 何謂為空. 答日空於空. 又問. 解一為空. 答日. 空無与之為空空. 又問. 空復誰為. 答日. 思想者也. 彼亦為空. (Tno.474 vo cl4 19) Ku : 文殊師利言. 居士. 此室何以空無侍者. 維摩詰言. 諸仏国土亦復皆空. 又問. 以何為空. 答日. 以空空. 又問. 空何用空. 答日. 以無分別空故空. 又問. 空可分別耶. 答日. 分別亦空. (Tno 475vol.14544b28 c3 ) Xuan : 妙吉祥言. 居士. 此室何以都空復無侍者. 無垢称言. 一切仏土亦復皆空. 問. 何以空. 答. 以空空. 又問. 此空為是誰空. 答日. 此空無分別空. 又問. 空性可分別耶. 答日. 此能分別亦空. 所以者何. 空性不可分別為空. (Tno.476 vol.14568al6 21) 7das 12:mmyam pa nyid gang zhe na /bdag mnyam pa nyid nas mya ngan las pa mnyam pa nyid kyi bar du 011 de ci i phyir zhe na だ di ltaste!bdag (P or ba)dang mya ngan las das pa gnyi ga ang stong pa iphyi ro de gnyiga cis ston zhe na!ming du b 加 d pa de gnyis stong ste!de dag kyang yongs su ma 訓 b pa!1 de ltarmnyam pa nyid mthong ba des nad nyid gzhan ma yin!steng pa nyid gzhan du mi byed de!nad nyid stong pa nyid do! ノ (D Ma 200b2 3 ; PBu 207a6 7) Zhi: 何謂為等謂我等泥沮等. 所以者何. 此二皆空. 何名為空. 所言為空. 二者如是. 凡聖道成皆従平等病亦不異. (Tvol a21 24) Ku : 云何平等. 為我等涅槃等. 所以者何. 我及涅槃此二皆空. 以何為空. 但以名字故空. 如此二法無決定性. 得是平等無有余病. 唯有空病空病亦空. (Tvol alO 13) Xuan : 云何平等. 謂我涅槃二倶平等. 所以者何. 二性空故. 此二既無誰復為空. 但以名字仮説為空. 此二不実平等見已無有余病. 唯有空病. 応観如是空病亦空. 所以者何. 如是空病畢竟空故. (Tvo c7 ll) Itseems clear thatthe above double and single underlined renderings reflect the instu mental case endings of Sankrit kena t 葹 ηy α ア吻ノ and η 魏 o 跏海厂 ε 脚 though the Ti betan translationfbr η 扉配 04 励屍ア衂 α should have rightly transmitted ming du bilodpas rather tha パ ming du briod pa. 1 4.Now letus tum to modern translations2 ) basedon the above Chinese and Tibetanver sions as well as two recent Japanesetranslationsbasedon the newly publishedsanskrit edition of the VKS.The fbllowingare thosetranslationsforthe above double and single underlined parts inchronological order to which Englishrendering istentatively provided inround bracketsby the presentauthor.also the source text or translationon which they are basedisindicated thereafter.(chinesetranslationsby Kum 巨 rajiva and Xuanzang are abbreviated h Ku and h Xuan respectively.) 一 1259 一 NII-Electronic N 工工一 Library Service

5 The Japanese Association of Indian 工 and Buddhist 二 Studies 二 (166) Reconsidering themeaning ofemptiness inthe VimalakirtinirdeSias 譚 tra (A.SAITo) 8: Lamotte [1962:225]: De quoi sont ilsvides? Il sont vides de vacuit6 (. tin γ atitsfinya >. e Of what are they empty? They are empty ofemptiness. )(Tib+ Ch Xuan) Nagao [ 1973 : 68 ] ; どうして空ですか空そのもの ( 空性 ) として空なのです ( Why are they empty? As emptiness itselcthey are empty. 7 )(Tib) Th nan [1976:43 ]: What makes them empty? They are empty because of emptiness. (Tlb ) Oshika [ 1988 ; 53]: 何によって空であるか空性によって空である (For what reason are they empty? They are empty becauseofemptiness.)(tib ) Luk [1990 :51]: cofwhat isthe Buddha landvoid ltisvoid ofvoidness. (Ch Ku ) Takahashi and Nishino [2011: 92]; どうして空っぽなのですか空性のゆえに空っぽなのです ( Why are they empty? They are empty becauseof emptiness.)(skt ) Ueki [2011:191コ : 何によって空なのでしょうか空の本性によって [ それらは ] 空なのです ( For what reason are they empty? They are empty because of their nature of empti ness. )(Skt) 12: Lamotte [1962 : ]: Pourqueisont ilsvides tous lesduex? En tantque simples designa tions ( namadheya il sont ) tqus lesdeux vides (Sfinya) et. ( Why are they bothempty?as simple desigriations theybothare empty and.. つ Nagao [1973 :72] : この両者がいかに空なのか. 概念的に説かれたこの両者が空なのであり... ( lnwhat way are they bothempty?the two taughtby concepts are empty and... ) Thurrnan [1976 :45 ]: How ean bothbe void?as verbal designation they bothare void Oshika[1988: 56]: この二はどうして空であるかと言えば名称を言詮するこの二は空であり _ ( Why are they bothempty?becausethey bothare referred to by names they are empty... ) Luk [1990 :53 ]: Why are bothvoid?becausethey exist enly by names... Takahashi and Nishino[2011 :98] 二なぜ両者が空であるかといえば名称をあげつらうことによって両者は空である. ( Why are they both empty?because they are given names they both are empty. ) Ueki 匸 2011 : 199]; 何によってこの両者は空なのでしょうか. 実に言葉で言及されたものであることによってこの両者は [ 実体がなく ] 空なのであります. ( For what reason are they bothempty?because they are referred to by words they bothare [without substance and ] empty. ) 一 1260 一 NII-Electronic N 工工一 Library Service

6 Reconsidering the Meaning ofemptiness inthevimalakirtinirdesiasatra (A.SAiTO)(167) 5. As was discussedunder theabove section 2 ing8 "kend' and g12can be fu11yunderstood when we take itas an interrogative pronoun fbr asking not the reason fbr butthe contentof what the subject isempty o In this respect Lamotteand Luk'sunderstanding of "vacuite" the double-underlined part in g8may be confirmed though their renderings of and "voidness" are to be understood as meaning concepts of "vacuite" and "voidness" as such. On the other handconcerning the single-underlined part ing12all the above translationscannot strictly be confirmed. "Pourquoi" "why" "fbr what reason" "how" or "in what way" fbrthe usage of "kena" theredoesnot exactly fithe context In thisconnection itcan also be accepted that the (namoddhdra)" "name-application used in Vimalakirti's explanation doesnot refer to the reason fbrthe emptiness ofboth Selfandnirva4a but to thatwhich bothselfand nirvdrpa are equally empty o Though indeedbeingnamed and therebydifferentiated all ctharmas by nature even including emptiness (sitiayata) are ineffable and empty of cencepts or name-application -this religio-philosophical thought revealed inthe 4th chapter ofvks isinfactshared by 3) several Mahayaha scriptures such as Kiilyapaparivarta Mbndlohalamkeira 4) and Bhavasamkrantistitra5). The topic on the nature of emptiness (Stinyatd) MahEy2na scriptures and treatises 6) no doubtremains furtherinquiry. fbund inthe early Notes1 ) The matter ofwhether the Ec5shuo-PftSimojiojing {AstreeeE'Sff (Tno. 474) was translatedby Zhi QiEn or by FahU zaue wholly or partially has long been discussed. See Kawane [2006]pp (n.8). 2) For a review ofthe four English translations by Boin [1976](fromLamotte [1962]) Luk [1990] Thurman [1976] and Whtson [1997] see Nattier[2000]. 3 ) CC A. Stael-Holstein ed. T)heKdyapaparivarta(Shanghai: Commercial Press1926;repr. [[bkyo: Meicho FukyUkai 1977)pp (5g63-64). 4) CflKimura et al. [2004]pp (g30). 5 ) CflBhiksuptVinlta[2010]pp ) See also Silk[2014]p References of71venty Bhiksuni Vinita.201O. A UhiqueCollection Stitras in a Sanske'it Adbnuscriptf}omthe Potala. Vbl.I2Editions and 7hanslation. Beijing:ChinaTibetologyPublishingHouse;Vienna:Austrian Academy of SciencesPress. Boin Sara ie7leachiugof Vimalakerti (VimalakirtinirdeSa).London: The Pali[fextSociety NII-Electronic Library Service

7 The Japanese Association of Indian 工 and Buddhist 二 Studies 二 (168) ReconsideringtheMeaning ofemptiness in the VimatakirtinirdeSastitra (A.SAITo) Kawano Satoshi 河野訓.2006.ShokiKan yaku butte no kendyii :Jikor Hoffgoo chashin to shite 初期漢訳仏典の研究 : 竺法護を中心として [A study of the early Chinesetranslationof Buddhist texts:focusing on Zh 白 F 益 hti].mie :K6gakukan Daigaku Shuppanbu. Kimura Takayasu 木村高尉 et al Bonbun k6teic 掀 δ 剛 δ 々 δgo 吻 δ 梵文校訂智光明荘嚴經 [Sarvabuddhavi 串 ay 巨 vatdrajfi 巨 n 互 lok 互 lampk 巨 ra nema mah 巨 y 巨 nas 亘 tra; Sanskritext].In vql ume 20f Onozuha Kichδ hakushikokikinenronbunshfi Ktikaino んど δto bunka / J 野塚幾澄博士古稀記念論文集 : 空海の思想と文化 pp To kyo ;NQnburusha Lamotte Etienne.1962.L Enseignement de Vimalakirti(VimalakirtinirdeSa )Louvain: Publications unlversltalres. LukCharles(Lu K ang YU ).1990.The VimalakirtiNirde. a Sijtra.Boston ;Shambhala. 一 Nagao Gajin 長尾雅人.1973.Yuimagyo 維摩経 [The VimalakirtinirdeSastttra ].ChUk6 bunko 中公文庫.Tokyo:Ch 亘 6 K6ronsha. Nattier Jan The Teachingof Vimalaklrti(VimalakirtinirdeSa ):AReview of Four English Translations. BorddhistLiterature2pp shikaJissha 大鹿實秋 1988.YuimagyO no kenkivti 維摩経の研究 [Studiesinthe Vimalakirtinirde 6as 亘 tra].kyoto :HeirakUjiShoten. Silk Jonathan A ]rakingthe VimalakirtinirdeSa Seriously. 11 So ka Daigaku KokusaiBukkyo 一 gaku K tδ KenkytiJ o nenpo 創価大学国際仏教学高等研究所年報 17 pp Study Group on Buddhist SallskritLiterature(SG Bongo Butten Kenkynkai 梵言吾仏典研究会 The Institute fbrcomprehensivestudiesqf BuddhismTaishoUniversity(Taish6 Daigaku S696 Bukky δ KenkyQjo 大正大学綜合佛教研究所 ).2004.Bon Zo 一 κ 砌 α 3 肋獅 α g ゆ Chiko my δ 3 肪 go 吻 δ 梵蔵漢対照維摩経智光明荘厳経 [VimalakirtinirdeSa and Jfianalokalank5ra : TransliteratedSanskrit textcollated with Tibetanand Chinesetranslations]Tokyo :Taish6 Daigaku Shuppankai. (SG ).2006.Bonbun Yuimagyδ 梵文維摩経 [VimalakirtinirdeSa: A Sanskrit editi n based upon themanuscript newly foundat thepotalapalace コ Tokyo:Taishδ DaigakuShuppankai. Takahashi Hisao 高橋尚夫 and Nishino Midori 西野翠.2011.Bonbun Mayaku}Yuimagyo es 文和訳維摩経 [Japanese translationof thevima 且 akirtinirdesasutra ].Tokyo :ShunjUsha. Th 跏 RobertA.F 跖 ε 助乃 α 呶 σ 伽 α 鰡 1.UniversityPark:The Pennsylvania StateUnivcrsity Press. Ueki Masatoshi 植木雅俊.2011.Bon Kan 一肱 α 納 δg8 ηぬ gq 凋肋恥襯副 δ 梵漢和対照現代語訳維 i 摩経 [The VimalakirtinirdeSasUtra translated intomodern Japanese].Tokyo :lwanami Sho ten. WatsonBurton.1997.The VamalakiriiSutra.New York:ColumbiaUniversityPress. (This research is supported in part by a Grant in Aid for ScientificResearch (S>from JSPS No ) Key words > Vimalakirti VimalakirtinirdeSiasabtra 諏 ηy α δ emptiness (Professor The UniversityofTokyo PhD ) 一 1262 一 NII-Electronic N 工工一 Library Service

ASQ のハンドリング (Definition&Fact 編 )

ASQ のハンドリング (Definition&Fact 編 ) 1) 概要 Case によって 9 種類の goal を想定 1) Definition Q Focus する C して終了 Focus しない C して終了 2) オピメの TG に関する Fact Q Evidence 有 C して終了 (AD 確認に必要不可欠 ) Evidence 無 Imagination できる C して終了