悟れなかった人々 : 禪律雙修者の祈りと救い

Abstract

This article is an investigation into the actual conditions of the Chan school during the Tang-Wudai period. This analysis is made from two points of view: first, elite Buddhists and non-elite Buddhists; second, pure Chan monks and Buddhists who practices both dhyāna (chan) and vinaya. The paper is written with special focus on non-elite Buddhists who practice both dhyāna and vinaya. Though they admire Chan thought which is based on Buddha nature and sudden enlightenment, they are not free from practices of vinaya and common good deeds. In other words, they have a tendency to rely on external powers for salvation by Buddha, holy objects such as pagodas, and saints, more than on their own self-cultivation for enlightenment. I argue that Fabao dongliu yinyuan (法寶東流因縁) is an example of a scripture which is written from such a background. It is a handwritten manuscript from the Dunhuang cave, only P 2977 which includes chapter 3 and chapter 4, has been known so far. But in this article, I will argue that P 4964 is in fact chapter 1 and chapter 2 of this scripture, and that both of these origin from the same scroll. Based on these results, I will make a reproduction, and present an overview of this text. Fabao dongliu yinyuan has a particularly close relationship with the Baolin zhuan (寶林傳). This paper recognizes that Baolin zhuan and Fabao dongliu yinyuan share doctrinal foundations, and re-examines the former as a scripture of non-elite Buddhists who practice both dhyāna and vinaya. This analysis will, I believe, contribute to a better understanding of the diversity in the process of proliferation of the Chan school from the eighth to the tenth century.