筆者は、第三期の法鼓仏学学報において『佛説大安般守意經』『新出安般經』という両經における「安般法の六事」を中核として、順番に「数」「随」「止」「観」「還」のそれぞれの段落の内容を比較し、そして「本文」と「註」との箇所を判別した。つまり、『佛説大安般守意經』に対して『新出安般經』と対応する文、用語、あるいは意味の同じ箇所を原始的な「本文」と定義し、そしてこのような「本文」に対する解釈を「註」と見分ける。本論では引き続き両經における「安般法の六事」の最後の部、すなわち「浄」の部分を比較することにする。その内容は、「四意止（四念処）」、「四意斷（四正勤）」、「四神足」「五根」の部分を包括する。このような比較をすることによって『佛説大安般守意經』中の「本文」と「註」との箇所を分別する。残りの「五力」、「七覚意（七菩提分）」、「八行（八正道）」、「止観」「四諦」「四解依（四無碍辯）」の部分は、次の研究課題としたい。研究の結果、『新出安般經』中の「四神足」は、煩雑かつ重複する部分がしばしば見られるが、『佛説大安般守意經』のそれと対応する箇所には、殆んどが省略され、かわりに理解しやすい「神通」「飛行」などの語が加えられた。また、『新出安般經』中、多くの定型句の接頭辞としての「如（應）有諦」は、『佛説大安般守意經』ではより簡略的な語の「從諦」に一変した。さらに、五根の信根の内容で難解な「隨分別可念可可」は、より容易に理解できる「信佛意喜」へと変わった。また、『佛説大安般守意經』と『新出安般經』との間には中間型『安般經』が確かに存在すると推定できる。

In the third issue of the Dharma Drum Buddhist Journal, I have compared the contents of “Foshou da anban shouyi jing” and “The Newly Discovered Anban shouyi jing” by focusing on “the six stages of breathing.”After comparing the corresponding paragraphs that address the issues of “counting,” “following,” “fixing,” “contemplating” and “turning” in these two sutras, we are able to distinguish the (original) “text” components from the (later) “annotations,” i.e. we can treat the corresponding parts of “Foshou da anban shouyi jing” and “The Newly Discovered Anban shouyi jing” as the original parts and treat the rest—those parts that do not correspond as “annotations”. This paper continues to look into the final stage of “the six stages of breathing” in these two sutras, i.e. to compare the corresponding part for “purifying,” which comprises the parts for the “Four Bases of Mindfulness” (i.e. the so-called Four Arousings of Mindfulness), “Four Efforts to enlightenment,” “Four Occult Powers,” “Five Roots of Goodness” As for the “Five Powers,” “Seven Factors of Enlightenment,” “Eightfold Noble Path,” “Calm Abiding and Special Insight,” “Four Noble Truths” and “Four abilities of unhindered understanding and expression,” I will investigate these topics in future research. We have found that in “The Newly Discovered Anban shouyi jing,” the “Four Occult Powers” is the more complicated and repetitive part, but this subject is nowhere to be seen in “Foshou da anban shouyi jing.” It has been omitted and replaced by explanations such as “magic power” and “flying.” It can be surmised that An Shigao intentionally omitted these advanced-stage and unfathomable concepts for cultivation and practice. Regarding difficult terms and concepts that existed in the corresponding contents in “Foshou da anban shouyi jing,” they have all been turned into shorter or easier to understand terms, and the connecting words (prefix) of the fixed pattern sentence “ru (ying) you di 如(應)有諦” (“if one truly understands the fourtruths) has been changed to “ong di 從諦” (following the four truths). The term “sui fen bie ke nian ke ke 隨分別可念可可” (following the discriminated faith, the faith of mindfulness, and the faith) was used to explain “xin gen 信根” (the faculty of faith), which has been changed to the easier to understand term of “xin fo yi xi信佛意喜” (gaining pure happiness from believing in Buddha). Based on the differences seen in “The Newly Discovered Anban Shouyi Jing” and “Foshou da anban shouyi jing,” I believe that there is an omission of the two words: “如有(yathābhūtaṃ), if one has” in the transition from “The Newly Discovered Anban Shouyi Jing” to “Foshou da anban shouyi jing.” Thus I conclude that there is a transitional text existent for “Anban shouyi jing” which will be termed as the “Transitional Anban shouyi jing.”

安世高、經與註、淨、陰持入經、中間型安般經

An Shigao; text and annotation; purifying; “Transitional Anban shouyi jing”