The origin of the bodhisattva precepts (Skt. *bodhisattvaśīla; Ch.pusa jie 菩薩戒) in India remains obscure. It is well known that Dharmakṣema (Ch. Tan Wuchen 曇無讖; 385–433) gave the first ordination of bodhisattva precepts in China.1 His translations, the Pusa dichi jing 菩薩地持經 (Skt. Bodhisattvabhūmi) and the Youposai jie jing 優婆塞戒經, belong to the earliest texts that are important for understanding the introduction of the bodhisattva precepts into China. Among his influential translations, another important text, the Da banniepan jing 大般涅槃經(Skt. Mahāparinirvāṇa-mahāsūtra; hereafter MPM), is also concerned with such matters as moral precepts (śīla) and regulations (vinaya). The descriptions in this sutra reflect the situation in India prior to the systematization found in other texts concerning the bodhisattva precepts. In a previous essay, I dealt with the problem of moral precepts and regulations in the MPM and clarified that the regulations in this sutra originated from an old śīlaskandha (Pali, sīlakkhandha), or “group of moral precepts.”2 A short summary of this essay will be given in the following section. Some sutras in the Āgama tradition, namely the Dīghanikāya (hereafter, DN), the Dīrghāgama, and the Chang ahan jing 長阿含経, contain a passage referred to as the “group of moral precepts.” However, the group of moral precepts in the MPM differs from that in the Āgama tradition. This fact raises a further question regarding the tradition to which the bodhisattva precepts of the MPM could be related. In this paper, I would like to compare the matters concerning moral precepts and regulations in two traditions: those of the Bodhisattvabhūmi and the MPM.
目次
Śīlaskandha in the Mahāparinirvāṇa-mahāsūtra 14 The Bodhisattva Precepts in the Bodhisattvabhūmi Tradition 15 Daśakuśalakarmapatha in the Mahayana scriptures 17 Bodhisattva-vinaya 20
