@article{oai:icabs.repo.nii.ac.jp:00000115,
 author = {林敏},
 issue = {3},
 journal = {仙石山論集, Sengokuyama Journal of Buddhist Studies},
 month = {Sep},
 note = {110009327284, The text, whose complete title is Da fo ding rulai fangguang xidanduo bandanluo dashenli doushi yiqie zhouwang tuoluoni jing da weide zuisheng jinlun sanmei zhou pin diyi 大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經大威徳最勝金輪三昧咒品第一, is included in volume 19 of the Taishō Canon (No. 947). This version is based on a manuscript which was copied in year 3 of the Enku Era 延久 (1071 C.E.) and belongs to the Sanmitsu Collection 三密藏 of Tō-ji 東寺. The traditional catalogues of Buddhist scriptures contain no reference to the Dafo ding bie xingfa. We find, however, a total of 14 manuscripts of the text in the Dunhuang collections. They are complete or partial texts which represent a separate recension different from the Taishō text. Two of them record the date of their copying: one goes back to year 1 of the Tianfu Era 天復 (902), and the other to year 2 of the same era (903). Judging from the palaeographic features of the manuscripts, five of them appear to have been written during early Tang. Roughly speaking, the Dunhuang recension differs from the Taishō version mainly in the dhāraṇī 陀羅尼 section, while the portions which precede and follow the dhāraṇī are more or less similar. The recent survey of Nara and Heian Buddhist manuscripts in Japan undertaken by Prof. Toshinori Ochiai led to the discovery of another manuscript of the Dafo ding bie xingfa in 2005. The manuscript belongs to the Amano-san Kongō-ji 天野山金剛寺 (Osaka Prefecture) and appears to date back to the late Heian Period (1086-1192). It seems to represent a separate version distinct from the Taishō and Dunhuang recensions. The extant manuscripts of the Dafo ding bie xingfa attest thus to the wide-spread circulation of this scripture in Tang China and Heian Japan. The stemmata which emerge from the philological analysis of the text are: (1) The Kongō-ji lineage (three incomplete fragments named A, B, and C); (2) The Taishō lineage (2 MSS and the printed text of the Taishō Canon); (3) The Dunhuang lineage (14 MSS, complete or incomplete). The Dafo ding bie xingfa stresses the magical power and merits of the dhāraṇī. This does not mean that typical values of Buddhist spirituality are completely absent. The follower is told to cultivate utter sincerity 誠心 which leads to the generation of the aspiration for Awakening (*bodhicitta 菩提之心). All Saints will then protect the follower, his or her magical power will increase, and ultimately he or she will attain Liberation (*vimukti 解脱). The central interest of the scripture lies, however, in the preaching of various dhāraṇīs suited for such worldly purposes like prosperity in trade, protection from diseases, animal epidemics, robbers, disasters, fear, evil people, slanders, insect pests, drowning, sterility, evil spirits, handicaps, the way to make one’s house safe or how to complete a journey without dangers, etc. The Dafo ding bie xingfa appears to be very closely related to the Śūraṅgamasamādhisūtra 首楞嚴經 in seven scrolls 七巻, a scripture translated or compiled around 700. There is a very large number of similarities and parallel passages between these two texts, which I intend to analyse in detail in a forthcoming paper. The Dafo ding bie xingfa also displays marked similitude to the *Dhāraṇīsamuccaya 陀羅尼集經 translated by Atikuta 阿地懼多 in 654 and the *Mahāpratisarādhāraṇī 佛説隨求即得大自在陀羅尼神咒經 translated by Ratnacinta 寶思惟 in 693. According to the interlinear remark following the title of the Dafo ding bie xingfa in the Taishō Canon, the text was ‘translated by Śubhakarasiṁha’ 無畏出. In my opinion, however, the rendering of the Dafo ding bie xingfa cannot be attributed to Śubhakarasiṁha善無畏 (637-735) beyond doubt, but the translator or compiler of this text seems to have been connected to the famous Indian scholar-monk. The translation or compilation of the Dafo ding bie xingfa cannot be placed earlier than 700. Since the text is traditionally attributed to Śubhakarasiṁha, the latter’s date may also offer a clue. Śubhakarasiṁha was active in China between 713 and 735. He actually began his translation work in year 5 of the Kaiyuan Era 開元 (718). It is thus very likely that the Dafo ding bie xingfa may have been compiled or translated between 718 and 735.},
 pages = {122--80},
 title = {『大仏頂別行法』の基礎的研究},
 year = {2006},
 yomi = {リン, ミン}
}