动经译注研.doc

166a critical translation of fan dong jing, the chinese version of brahmajala sutra 梵 动 经 译 注 研 究bycheng jianhua table of contentsbibliograghyabbreviationspart i introduction 1. preliminary .102. the school to which the fan dong jing belongs .123. transliterations in the fan dong jing .144. a comparison between the two chinese versions and the pali version .185. the structure and content of the fan dong jing.26 6. the avyaktas explained in the fan dong jing .30 7. speculations about the past .338. speculations about the future .40part ii the chinese text .49part iii the english translation 1. talk on wanderers .662.the analysis of virtue .68 1) the short section on virtue .68 2) the intermediate section on virtue .71 3) the long section on virtue .733. the sixty-two kinds of wrong views .75 1) speculations about the past (1) eternalism .76 (2) partial-eternalism .78 (3) doctrines of the finitude and infinity of the world .83 (4) doctrines of endless equivocation .85 (5) doctrines of fortuitous origination .88 2) speculations about the future (1) doctrines of conscious survival .90 (2) doctrines of unconscious survival .92(3) doctrines of neither conscious nor unconscious survival.93 (4) annihilationism .95 (5) doctrines of nirvana here and now .974. conclusion .99part iv annotations .102147appendix 1 .149appendix 2 .153appendix 3 .156appendix 4 .162 abbreviationsa = abhidharma-maha-vibhasa-sastra (大毘婆沙論)an = anguttaranikayab = sariputra-abhidharma-sastra (舍利弗阿毘曇論)bsoas = bulletin of the school of oriental and african studiesca = chinese version a = fan dong jingcb = chinese version b = fan wang liu shi er jian jing d (dn) = dighanikayada = dighanikaya atthakatha = commentarydhp = dhammapadadt. = dighanikaya tika = sub-commentaryit. = itivuttakaj.p.t.s. = journal of the pali text societyjat. = jatakam (mn) = majjhimanikayamil. = milindapanhaming = the ming edition (a.d.1601) of the chinese tripitaka m. nidd. = mahaniddesap = pali text = pali brahmajala-suttap. = paliprk. = parkritped = pali english dictionary, pali text societypts = pali text society, londons = samyuttanikayasn. = suttanipata song = the song edition (a.d.1239) of the chinese tripitakasum. = sumabgala vilasiniskt. = sanskritt1 = taisho edition of the chinese tripitakavin. = vinaya pitaka (pts edition)vism = visuddhimagga yuan = the yuan edition (a.d.1290) of the chinese tripitaka selected bibliographytexts used:1. brahmajala sutta, digha nikaya, pali text society, london, 1962.2. silakkhandhavagga, digha nikaya, burmese-script chatthasangayana (sixth great council) edition; rangoon, 1956.3. dighanikaya atthakatha (sumangalavilasini): silakkhandhavagga- atthakatha; chatthasangayana edition; rangoon, 1956.4. dighanikaya-tika: silakkhandhavagga-tika by bhadantacariya dhammapala; chatthasangayana edition; rangoon, 1961.5. dighanikayatthakatha-tika, vol. i, edited by lily de silva; pali text society edition; london, luzac & co., 1970.6. silakkhandhavagga-abhinavatika (sadhuvilasini), by acariya nanabhivamsa mahathera; chatthasangatana edition; rangoon, 1961.7. potthapada-sutta, digha nikaya, i, pts, london, 1962. 8. aggi-vacchagotta-sutta, majjhima nikaya, i, pts, london, 1962.9. avyakata-samyutta, samyutta nikaya, iii, iv, pts, london, 1962.10. 梵動經 (fan dong jing), dirghagama, taisho edition of the chinese tripitaka (大正藏經 ), t1, pp 8894.11. 梵網六十二見經 (fan wang liu shi er jian jing), taisho edition, t1, pp 264270.12. 舍利弗阿毘曇論 sariputra-abhidharma-sastra (卷第二十), taisho edition,13. 大毘婆沙論 maha-vibhasa-sastra (卷第百九十九), taisho edition.14. 瑜伽師地論 yogacarya-bhumi-sastra (卷第八十七), taisho edition.15. 梵動經,國譯一切經阿含部八-七，大東出版社，pp. 303-322. english translations of the pali brahmajala sutta:1. t. w. rhys davids, dialogues of the buddha, vol. i, pt. i, pts london, 1977. 2. maurice walshe, the long discourses of the buddha,digha nikaya, wisdom publications london, 1987. 3. bhikkhu bodhi, the all-embracing net of views (brahma- jala sutta and its commentaries) bps, kandy, 1978.4. mrs. a.a.g. bennett, long discourses of the buddha, (suttas 1 16 only), bombay 1964, . general works:1. k. acharya, canonical works in pali, the march of india, vol. viii, (1956), p. 59. 2. j. brough, the gandhari dharmapada, oxford university press, london, 1962. 3. b. m. barua, pre-buddhistic indian philosophy, p. 329.4. n. dutt, the brahmajala sutta (in the light of nagarjunas expositions), indian historical quarterly, vol. viii, calcutta, 1932.5. eliot, hinduism and buddhism, i, p. 228.6. r. o. franke, dhiganikaya, 1913. 7. b. g. gokhale, the theravada-buddhist view of history, journal of the american oriental society, 85, 3 (1965), p. 354 ff.8. a. keith, buddhist philosophy, p. 450.9. m. ladmer, die quintessenz des brahmajala-sutta, einsicht (1951), pp. 79-86. 10. b. c. law, a history of pali literature, vol. i, london, 1933.11. k. r. norman, pali literature (=history of indian literature, vii, 2), wiesbaden, 1983. 12. h. nakamura, upanisadic tradition and the early school of vedanta as noticed in buddhist scripture, harvard journal of asiatic studies, 18, 1-2 (1955), p. 77.13. oldenberg, die lehre der upanisads, p. 295.14. ranade, constructive survey of upanisadic philosophy, pp. 85-87; p.134.15. a. k. warder, introduction to pali, pts, london, 1984.15. a. k. warder, indian buddhism, motiltal banarsidass publishers, delhi, 1980.17. a. k. warder, on the relationship between early buddhism and other contemporary systems, bsoas, (1956), p.59, n. 1. 18. f. weller, uber den aufbau des patikasuttanta, asia major,v.1928.19. f. weller, the tibetan brahmajalasutra, asia major, 9, 1933, s. 195f; 381f.20. f. weller, brahmajalasutra, tibetischer und mongolischer text, leipzing, 1934.21. f. weller, das brahmajalasutta des chinsischen dirghagama, asiatische studien, 25, 1971.22. f. weller, the ways of studying and translating chinese version of the agamasutras, asian major, 1923.23. hajime nakamura, indian buddhism a survey with bibliographical notes, motiltal banarsidass publishers, delhi, 1989.24. 原紿佛教經典的成立史研究- 前田惠學 著 25. 原紿佛教聖典之集成 - 印 順 著26. xuan zhang 玄奘 (hiuen tsiang), 大唐西域記 (buddhist records of the western world)。 study aids:1. sir monier monier-williams, sanskrit-english dictionary, oxford university press, 1899.2. t. w. rhys davids and w. stede, pali-english dictionary, pts, london, 1959.3. malalasekera, dictionary of pali proper names, vol. i-ii, oriental books reprint corporation, delhi, 1983. 4. hajinkaku shobo, 漢巴四部四阿含互照錄。 (the comparative catalogue of chinese agamas and pali nikayas), nagoya, sept. 1929.5. 中英佛學辭典 (a dictionary of chinese buddhist terms), 佛光出版社。6. 漢梵英泰佛學辭典 (a dictionary of buddhism chinese-sanskrit- english-thai), 初發印務局。part i introduction1. preliminary the chinese version of brahmajala sutra, fan dong jing (梵動經) is the twenty first sutra of the dirghagama; and its corresponding text in pali is brahmajala sutta, the first sutta of the dighanikaya. the whole dirghagama-sutras (長阿含經), including the fan dong jing was translated into chinese by venerable buddhayasa (佛陀耶舍), a samana of the country of kashmir (罽賓國沙門), together with venerable buddhasmrti (竺佛念), a scholarly monk of china, during the fifteenth year of hong-shi (弘始十五年, or a.d. 413) of the latter qin dynasty (後秦, a.d. 384 417). the fan dong jing is of the greatest significance not only for the buddhist religion but also for the whole religious life and thinking in ancient india. it is very important in the history of buddhism. it explains the silas or moral precepts in three successive section: - cula (the short section on virtue), madhyama (the intermediate section on virtue), and maha (the long section on virtue). it further deals with the various types of current philosophical views, e.g. 常住論sassatavada (eternalism of the soul and the world maintained on four grounds), 一分常住論 ekaccasassatavada (partial-eternalism - eternalism of something and non-eternalism of something maintained on four grounds), 邊無邊論 antanantavada (doctrines of the finitude and infinity of the world), 詭辯論 amara-vikkhepavada (doctrines of endless equivocation) 無因論adhicca-samuppannavada (doctrines of fortuitous origination), 有想論 sannivada (doctrines of conscious survival), 無想論asannivada (doctrines of unconscious survival), 非想非非想論 nevasannina-sannivada (doctrines of neither conscious survival nor unconscious survival), 斷滅論 ucchedavada (annihilationism), and 現在涅槃論dittha-dhamma-nibbana-vada (doctrines of nirvana here and now). the sections dealing with the silas throw much light on the various conditions of life, arts, handicrafts, sports, pastimes, different occupations of the people, development of astronomy and astrology, arithmetic, accountancy, royal polity, medicine, surgery, architecture, palmistry, divining by means of omens and signs, fortune-telling from marks of the body, sophistry, prognostication by interpreting dreams, looking at knuckles, etc., and after muttering a charm to divine whether a man is well born or lucky or not, determining a proposed site for a house which would be lucky or not, laying ghosts, knowledge of the charms to be used when lodging in a house, using charms to rejuvenate fetuses of abortive women or procure abortion, incantations to bring on dumbness, etc. this sutra tells us of two classes of gods, the khiddapadosika and the manopadosika. both these classes are of rather low order. thus the buddha says that the kinddhapadosika gods spend their time laughing, playing, and enjoying sensual pleasures. for this reason they lose control over their mind, as a result of which they fall down from their position and are reborn in the human world. of the second class, the buddha says that they think much of one another. in consequence of excessive thinking their mind becomes polluted and on account of pollution of their mind they fall down from that situation and are reborn in the human world. the world of radiance 光音天 (abhassaraloka) described in this sutra is one of the higher brahmalokas. this sutra tells us that at the beginning of a world system a being falls from the abhassaraloka on account of loss of life or merit and he is reborn in the 空梵天 sunna brahmavimana which is then empty, and there he dwells with his mental body, living in joy, having a lustrous body and moving in the sky. the buddha relates later on in the sutra that this god who is first reborn in the brahmavimana is the great brahma; he considers himself superior to the other gods of abhassara. this sutra sets out in sixty-two divisions various speculations or theories in which the theorizers, going out always from various forms of ancient view of a soul - a sort of subtle manikin inside the body but separate from it and continuing, after it leaves the body, as a separate entity - attempt to reconstruct the past, or to arrange the future. all such speculations is condemned. this sutra really deals with the most fundamental conceptions that lay at the root of the buddhas doctrine, his dharma, his ethical and philosophical views of life. in presenting the original chinese text, we hope not just simply reproduced the version given in the taisho edition of the chinese tripitaka. rather, we have made effort to correct the punctuations missed by the editor of the taisho edition. the punctuations we made are those in use for modern chinese writing. this way, we hope that we have also made a small contribution to the correct deciphering of the original text. 2. the school to which the fan dong jing belongs the chinese sutra-pitaka was divided into agamas corresponding to nikayas of the pali school. there are four agamas called dirgha, madhyama, samyukta and ekottara. prof. akanuma has compared the agamas in chinese with the pali nikayas.notes:1 the comparative catalogue of chinese agamas and pali nikayas, japan (1929).1 according to his catalogue, the dirghagama contains 30 sutras as against 34 of the digha nikaya. of the 13 sutras in the first volume of the pali digha nikaya, 3 only are omitted in the dirghagama viz., mahali (no. 6), jaliya (no. 7) and subha (no. 10). all the suttas of the other two volumes are contained in this agama and a few in the madhyamagama. the order of arrangement of the sutras in the agamas and nikayas differs widely, e.g., mahapadana is the first sutra in the agama in place of brahmajala of the nikaya. in the agama the series of sutras is as follows: mahapadana, mahaparinibbana, mahagovinda, janavasabha, agganna, cakkavatti, sihanada, sakka-panha, patika, singalovada, pasadika, sampasadaniya, mahasamaya, ambattha, brahmajala, sonadanda, kutadanta, kevatta, kassapa-sihanada, tevijja, samannaphala, potthapada, lohicca. the agama contains two other sutras, sangiti and atanatiya which have been found in central asia. according to the preface of the chinese dirghagama written by sheng chao (僧肇), the dirghagama was recited by venerable buddhayasa, a native of kashmir, and translated into chinese by a chinese monk, venerable buddhasmrti in the fifteenth year of hong-shi (a.d. 413) of the latter qin dynasty. buddhayasa was a vinayadhara of the dharmaguptaka school. it was him who introduced the vinaya of this school, named the four-division vinaya of the dharmaguptaka school into china and recited it there for rendering. the contains of the dirghagama is also mentioned in the volume 54 of the four-division vinaya of the dharmaguptaka (t1. 22. 968b) as follows: venerable mahakassapa asked venerable ananda: where was the 梵綱經 (brahmajala-sutra) discoursed? where was the 增一(on the ekottara-dharma) discoursed? where was the 增十(on the dasottara-dharma) discoursed? where was the 世界成敗經(on the record of the world) discoursed? where was the 僧祇陀經 (on the sangiti) discoursed? where was the 大因緣經 (on the mahanidana-upaya) discoursed? and where was the天帝釋問經(on the question of sakra devanam indra) discoursed? ananda replied: all of them were discoursed in 長阿含 ( dirghagama). though the order of arrangement of the name of the sutras in the four-division vinaya of the dharmaguptaka school and those of in the dirghagama are differed widely, the contents of these seven sutras all are appearing in the dirghagama. especially, the 世界成敗經 (on the record of the world, or 世記經 mentioned in the dirghagama) is the unique sutra that is not appeared in the pali dighanikaya and even not mentioned by any other schools. the vinaya of the dharmaguptaka school talks about this sutra, and the translator of the sutra happened to be the vinayadhara of the dharmaguptaka school. therefore, it is very plausible that the chinese translation of the dirghagama belongs to the dharmaguptaka school. if this is so, of cause, the fan dong jing, being the twenty first sutra of the dirghagama, should also belong to the dharmaguptaka school. 3. transliterations in the fan dong jing the most important question may touch upon here very briefly is that the possibility of an earlier translation of buddhist work into chinese, the fan dong jing was probably preserved in gandhari, a middle indian language served as one of the principal vehicles for the carrying of indian civilization, and in particular buddhism into central asia, and ultimately to china. with regard to this problem, we intend to make some suggestions based on an examination of some of transliterated terms occurring in our chinese text. we present below some transliterations, including proper names, found in the fan dong jing.see a chart as follows: chinese t ermspronunciationpalisanskritprakrit 1 佛(t1p. 88b)fobuddhabuddhabuddha 2 梵動(t1p. 88b)fan-dongbrahm