The JapaneseAssociationJapanese Association of Indian and Buddhist Studies

Journat (lf'Indian andBudtthist Studies Nbl. 59, No.3. March 2011 (63)

The Story of the Diparnkara Buddha Prophecy in

Northern :

An Attempt at CIassification

MATsuMuRA Junko

1. Introduction

The story of the rc ¢ civing the prophccy that he would become Sakyamuni

Buddha is narrated in both Southern and Northern Buddhist literature. Precisely for the

reason that the story explicitly gives clear thematic emphasis to the importance ofbecoming

a Buddha rather than becoming an Arhant, it may be regarded as marking a turning point

from carly Buddhism to Mahfiyana Buddhism, because in MahfiyAna Buddhism embarking

on the ages-long Bodhisattva path is far more highly recommended and praised. However,

the story is so popular and important in both Northern and Southern Buddhism that there is

a plethora of many different versions, so that, if we were to include short references and

mentions of the moti £ the number of related texts would be almost uncountable. Although

Akanuma, Taga and Lamotte made lists of appearances of the story in Buddhist literature,

and the former two scholars tried to classify versions of the story, mainly by comparing the

1) order of occurrencc of plot elements, their attempts do not seem very successfu1. The

present author has recently examined Pali versions of the story, which is usually known as

the Sumedhakatha in the Therav5da tradition, and so has traced the relationship of the

ApadEna versions (the Dharmaruqyqpadana and the Ydsodharopadana) with Northern

2) Buddhist texts. Following up on that work, the author attempts in this article to list the

Northern versions of the story and classify them according to a plausible and rational

method, thereby attempting to get a bird's eye view of the different versions in both Southern

and Northern Buddhist literature. Howevcr, because of the diversity and complexity of the

story-cycle connected to DIpamkara Buddha, the author confines herself to treating only

texts centaining the main plot elements of the story; i.e., Diparpkara Buddha's appearance

in the world; the Bodhisattva him flowers; the Bodhisattva spreading his hair on

the mud to stop Dipamkara Buddha's feet getting soiled; the Bodhisattva making a vow to

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become a Buddha ；and Diparnl〈ara Buddha giving his prophecy to the Bodhisattva．

2．The Three Types of Dipa 卑 kara Prophecy Story

we examine the Nomhern versions ofthe story they can be classified into three When ， types

according to the name of the Bo （ihisattva（the former incarnation of Sakyamuni Buddha）： ’ Type in which the Bodhisattva has no name Type in which the Bodhisattva s l， proper ； 2，

’

name is Megha ；and Type 3 ， inwhich the name is Sumati． Although Sumati

the version so 雛 no to isequivalent to Sumedha in ， f evidence has been fbund 3） ・ug9 ・・t th・t th・ n ・m ・ S・ m ・dha exi ・t・d i・ th・ N ・曲 ・m B ・ ddhi・t versi ・ n ・． 「 lype 1）in which the Bodhisattva has no proper name ：

The 乃 μ κ ’η 伽 ∫ translated by Zhu Dali and Kang Meng − la） g g 抑 g 修 行本起 經 ， 竺 大 力 − xiang 孟 197 CE Tl84 ： 3．461a17 462cO9． 康 詳 ， ， ’ The Foshuo Taizi Rutying benqi ing translated by Zhiqian 1b） ／ 佛 説 太 子 瑞 應 本起 經 ， 支

− ： − 謙 ， 222 228CE ， Tl85 3．472c18 473bl1 ．

The ｝Yichu Pusa benqi ing translated by Nie Daozhen − 1c） ／ 異 出菩 薩本起 經 ， 聶 道 眞 ， 28〔｝

313CE Tl88 ：3．617bl8 − 617c29 ． ，

「 ’ IYpe 2）in which the Bodhisattvas name is Megha 二 ） ・ Th ・ M 。 ha・a ，tu ・d Emil ・ S・n ・rt・1 − ・Th・ B ・ dhi・attv… nam ・ i・ M ・ ・ 2 ） ， ． ， ．193 2484 gh ．

The Z 劭 ’訥 砌 the Ekottarihagama hereafter abb EA scroll 2b） g ソ 抑 g 増 壹 阿 含 經 （ ； ． ），

ll，translated by 僧 伽 提 婆 （Sahghadeva ）or 曇 摩 難 提 （Dharmanandin ）and Zhu Fonian

5） ） ’ − − 竺 佛 念 ， 384 385 CE ， T 125 ： 2．597b l 5 599b246 ；The Bodhisattva s name isYunlci雲 雷

‘‘ − ” サ ’ （cloud thunder ）．Cf．2b ）EA scroll 13；Dipalpkara Buddha s biography is independently

“ ” − 7） narrated in the Dizhu pin 地 主 品 ：Tl25 ：2．609b24 61la13 ．

The Vanaya of the Dharrnaguptaka Sifenlti translated by Bud − 2c） ， 四 分 律 ， 佛 陀 耶 舎 （ 8 ） ） ni ・n ・nd thers Tl428 ・ ・− ・ ・Th ・ Ch・ ・S・・ Zh・ F ・ 竺 ・ 41 図 12CE ， 22。782 785 229 y ）， 佛念 ，

’ Bodhisattvasname is Mique 彌 却 （＊ Megha ）． ’ The Fo benxing i ing translated by Jfianagupta − 2d） ／ ／ 佛 本 行 集 經 ， 闍 那 崛 多 （ ）， 587 591

’1 − °） ・ ・ ） CE Tl90 、3．664・ 12 669・ 31 ・ Th ・ B ・ dhi・attv ・ … am ・ i・ Yu ・ ・1・ud ． ， 雲 （ ）

2e）The Pusa zang hui菩薩 藏會 （Bodhisattvapitaka）in the Maharatnaketastitra大寶 積 12） translated by Xuanzang sornetime betWeen 645− 664 CE T310 ： 11．317a16− 經 ， 玄 奘 ， ，

） ’ ＊ 319b22i3：The Bodhisattvasname is Miga 迷 伽 （Megha ）．

’ zang zhengt7a ing translated by 2e ）The Foshuo dashengpusa ／ 佛 説大乘菩 薩藏 正 法經 ，

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tllft (Dharrnapala) and others, 1lth century (an independent translation ofthe Bodhisatt-

vapit.akastitra) , T316: 11.882b06-884al8: The Bodhisattva'sname isBaoyun Wdin(`tiew-

el-cloud").

2e and 2e' were not included in the lists made by Akanuma, Taga and Lamottc.

[IYpe 3) in which the Bodhisattva's namc is Sumati:

3a) The Div.vdvadiina, No.18 DharmarucyavadEna, Ed. Cowell and Neil, 246-2s4i4J: The

Bodhisattva's name is Sumati .

3b) Thc Bodhisattvdvaddnakaipalatti by Kscmendra, No. 89 Dharmaruc.vavadana, Ed.

Candra Das and Chandra VidyabhUsarpa, 772-821; Vaidya, II.503-515: The Bodhisattva's

name is Sumati.

3c) The Guoqu xianzai yinguoJ'ing xaiiEiiEll)ft{eeNas, translated by *"KewBEee (Guna- bhadra), 435-443 CE, T189: 3.620c15-623a13i5]: The Bodhisattva's name is Shanhui g

k' ("goodwisdom:').

3d) The Fb ben.ringl-ing fi"}J!Xtlss, translated by Shi Baoyun geWE-, early 5th century,

T193: 4.91c28-83c7: The Bodhisattva's namc is Shansi g.ee ("good thought") .

words -i.ai Thc original Sanskritforthe Chinese ffg and ,W. could be Sumedha, as inthe

Pali version, but there is no evidence to support the supposition that the original Skt word

was Sumedha. However, there is evidence to show that the original was Sumati;

passagcs such as the fo11owing examples from theDazhidulun Jk rwRstt show that Sumati

"inreeeeme, was the name widely known in Northern Buddhist tcxts: tsfl- ;i aY)tt, gl!,it,,,ki

"

ecf4,lt"tttsA,."" (T1509: 25276c2-3 ) and JS4allinzareg me, niekrelel}fil:dieeif14(, es -IIi･ JTI ifi1gfii pa･Z."" (316b2O-2 1).

There is no doubt that Megha and Sumati are derived from Sumedha; it is not possible

that both remaining forms could be derived firom either Megha or Sumati. However, this

fact does not nccessarily mean that the Northern versions are derived from the Pali version,

the Sumedhakatha; it can be supposed that the core of the story was fbrmed somewhere in

India, and then developed independently in different areas, or in different sects. Type 1

versions, where the Bodhisattva has no proper name, obviously belong to the older stratum.

The early dates oftheir translation into Chinese also support this supposition.

3. Dipamkara Buddha's Birth, Enlightenment and Visit to the Capital City

In order to establish whether the classification ofthe Northem versions into the above three

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types can be also verified by differences between other elements in the story, we will

examine the first part of the story, i.e., Diparpkara's birth, his enlightenment, and his visit

to King's capital city where the Bodhisattva is to receive the prophecy that he will become

Sfikyamuni Buddha. The P5ii version ofDipamkara Buddha's birth story, narrated in Bv-a

78,34-83,18 (Eng. tr.: Horner 115-121), is obviously a later stereotyped fabrication imitating

Gotama Buddha's birth story. It wili therefbre not be taken into consideration. In the

fo11owing, a summary of each version will be given.

1a) The XitLxing benqil-ing ig3i 4scgess

Long ago, there was a Cakravartin king called Dengsheng re ma. His kingdom was called Tiheyi (or Tihewei) reIn va ('DIpayati), and his crown prince was Dengguang re )ltZ. The king transferred the kingdom to.the crown prince on his demise, but the crown prince, having realized the imperma-

nence (ofthewerld) , handed thekingdom oyer to hisyounger brother,renounced the worldly life,

and wandered various countries the com- became Dipamkara Buddha (ee)k:as). Having through in pany of 620,OOO monks, he retumed once to his homeland to save its people. However, the king of his homeland (i.e. Diparpkara's younger brother) thought that his brother woutd usurp the kingdom, and so tried to prevent his visit. Diparpkara Buddha then, with supernatural powers, created a second capital city. Seeing that, the king was terrified and retented, and asked Dipatpkara Buddha to visit his capital seven days later, and to accept offbrings from him. (46lb16-c16)

"At In this text the Bodhisattva's narne is introduced as fo11ows: that time there was a

Brahnan youth called Wugouguang re ee>fiMAu.tz di, tZi fi,, ijfi)IZ" (461c17). However,

"pure the name l･ !It,.. ijli )tZ, light," appears only here, and in the latter part of the story the

Bodhisattva is only mentioned as Rutong ts fi which corresponds to Skt mdnava. Since ft,,.

ljEl )kZ seems to be unusual as a word translated from Skt, we may suppose that the word

was added by the translators, or later in the Chinese textual transmission.

LJiifmaJ!Iitpess Ib) The 7lrizi Rulying benqiJ'ing J&

Long ago, when Dipamkara Buddha appeared in the world, the Cakravartin king Zhisheng kUwa ("yictorious") ruled over a great kingdom called Bomo scE ("Padrna) .i6) (472cl s-1g). The Bodhisattva is called Rutong ts Pt.

Ic) The "chu Pusa benqi]'ing ee tiSgmeJ!Iscrems: In this text, although the story ofDipaip-

kara's birth is not related, the fo11owing information is important fbr comparison. 17) The Bodhisattva rnet Diparpkara (TihaTijieluo pmpt..rapt) Buddha in the capital city, Bomohe pt

ofthe EEaj('Padamaka), kingQiyegas ('Jaya).

2a) The Mahbvastu:

Dipaipkara was born in the capital city, Dipavati, as the son of the Cakravartin King Arcimat and

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his consort Sudipa.

2b) The Zeng},i ahan J'ing ag fi Poj fi ss: In the main story in scroll 11, the biography of

Dipamkara is not narrated; Dipaipkara Buddha 5Ci)E;kll51{ is invited to receivc ofTerings by

ofthe King Guangming )Eag greatkingdom Bomo ptte('Padma). However, in scroll 13

Dipamkara Buddha's biography is independently narrated: (2-b'),

Long ago, there was a king named Dizhu te Ii! ("lord ofthe earth") ruling over Jambudvipa ( ma i? Ete or ma t? lv). The king gave halfot' his kingdom to his minister, Shanming if op ("geod-light"

"fiianzhao 'Sudipa?･ King Shanming"s capital city was callcd his ). MH,e.("far-shine"), queen'sname was YUeguang J[] )k: ("moonlight"), and a crown prince was born and named Dengguang te )E. The crown prince renounced the worldly life at the age of 29, and on thc same night he attained Enlightenment and became Dipafpkara Buddha (rei>EaNISIE). When his father, the king, found out

that his son had become a Buddha, he visited him with 40 kotis ef people; they listened to the

Buddha's sermon and the 40 ketis of people became arkants that very day. The great king, Dizhu, also visited Diparpkara Buddha with 40 kotis of people and listened to the Buddha's sermon, and the 40 kotis of people likewise became arhants. The great king, Dizhu, invited DipamkaTa Buddha

and 80 kolis ot- arhants, decorated the city and made a great otfering. The great king, Dizhu, at that time, was I (S'akyamuni) myselt (T125: 2.609b24-61la13)

It is obvious that the story in the scroll 13 has a different source from the one in the

scroll 11, and the fact that the Chinese words for Diparpkara Buddha are also different may

indicate that the present Chinese EA was not translated at one time by one translator. In

scrolls 38 and 40, too, there are stories connecting to Dipaipkara Buddha.i8) This means

that these stories were originally related independently, and were later compiled into one

integrated story.

2c), 2d), 2e) and 2e'): Although there are some important diffbrenccs among these

versions, the main plot runs similarly to la and 2b'. Because of limitations of space, the

corresponding proper names only will be given in the synoptic table below.

3a) The Divya-vadana: Dipamkara's biography is not narrated. He came to King Dipa's

capital, Dipavati, to receive offerings.i9) King Dipa also invited the king ofthe neighboring

country, Vasava.

3b) The Bodhisattvivadanakaipalata: Since the text's main source is 3a, its content is

essential]y same. Howcver, Vfisava is the king of KaSi.

3c) The GuoquxianzaiyinguoJ'ing waXNJfil paMss:

Many innumerableages ago, therewas a king called Dengzhao re,H,F. ("Dipa), and hiscapital city

was called Tibopodi eetesvaue("Dipavati). The crown princewas bornto the king,and given the

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name ． crown renounced the world when tumed old and Puguang 9 光 The prince he 29，000 years ，

after 6 000 of ascetic a called 伽 ， years practice， hc became Buddha PuguangRulai普 光如 來 ，His her，

’ the king rejoiced at his son s achievement had the roads repaired and decorated and sent his ， ， ， ministers to invite him to visit ．（621a14−b26 ）

’ ’ 3d ）The 掬 加 鷹 ’ηg 抑 g 佛 本 行 經 ： Dipa1nkaras biography is not narrated ． Diparnkaras

name is Dingguang and he enters the capital city Huayan out of mercy for living 定 光 ， 華 嚴 beings．（92al8− b5）

4．Synoptic Table of Proper Names

ln to the relationships versions order show betweenthe various ， thcproper names featuring

’ in each are shown in the table ． 2 versions s was below InType ， DiparpkaraBuddha father

originally a minister Brahman ofa king and was himselfmade a king by being （ ） powerfU1 ，

a half in one fburth of the kingdom Therefbre the king who half of his given （ 2e， ） ． ， gave

’ ‘ kingdom to his minister Dipa kara s Father is fbr convenience as suzerain （ 卑 ） ， ，given

’ king in the table． Suzerain ’ ， ， Dipa曲 a s F 飢 her s Mother s Father，s K 韮ng ， sCapital ’ name name name Capi 吐al CitySuzerainKing s name City 1a 20 燈 盛 提 和 衞 錠光 ） （Cakravartin） ＊ Dipavati？ 1b 制 勝 ＊ 」aya ？ 鉢 摩 定光 （Cakrava質 in） ＊ Padma ？ 1c 鉢 摩訶 題想竭 羅 耆耶 ＊ Jaya？ ＊ Padmaka？

2aDipa 叩 karaArcimat Sudipa 2b 鉢 摩 定光 光 明 ＊ Padma ？

， ’ 2b 善 明 （地 主 s 地 主 （King ・f 燈 光 月光 遠 照 mlnister ） Jambudvipa ） 2c 提 閻 婆 提 、 ＊ 川 （Dipavat？ 提 婆 跋提 勝 怨 （King ・f 蓮 花 定光 ’ 勝 怨 sminister （＊ Dipavati？） 亅ambudvipa ） （＊ Padma ？） ） ’ s 2d 日主 （降怨 ⊇2 蓮華 然 燈 月 上 1延主 ） 降 怨 minister ） （＊ Padma ？） 2e ’ 盛 蓮 花 光 主 （勝 怨 s 放光 勝 怨 （＊ Padmaka or minister ） ＊ Padmavati ？）

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2e' ue,Fl,R ,Fl.,Sdre('Dipavat) £･.tk' IS"1taHN ('Padmakaor 'Padmavati?) 3aDipamkara (Dipa;not CVasava,King mentionedas (DipavatT)ofaneighbor- father) ingkingdom) 3bDipaipkara (Dipa:not (Vfisava,King mentionedas (Dipayati) ofKigi) father) 3ce)t ki,HB,('Dipa?･) eetesvaJLS3 C*Dipavati?) 3dE)t ffuaIJ

5. Remarks on the version in the Botthisattvapit.aka

Ofthc two Chinege versions ofthe Bodhisattvapit.aka, Dharmapala ?i!;ff's (T316) is closer

to the Tibetan translation. In Tib., as in T3 16, there is no break betwreen chapter 11 and 12,

and chap 12 has no titlc, in contrast to Xuanzang's translation (T310), which gives the 'ttE title: J]k e dlt{ iEtw nMn. The king's name, (lgra thul ('JitaSatru?; Lokeshchandra s.v.7itari) ,

corresponds to Chinese ware or wa}{k, but it is natural enough that DharmapEla would have

understood the word to mean AjataSatru Pnjan']H:. The capital city's name, patima can,

corresponds to ma.ffee (T310) and fi-gptH ,Ell (T316), which may be a translation ofSkt

Padmaka or Padmavati. According to the Tibetan translation, the King's Brahman minister

"as was called mar me bclag ("Dipavat?), and was rich as a largc Sala tree" (shing sd la chen po lta bu). shing sa la chen po (mahasala, or mahagfila) corresponds cxactly to Dharmapala's LJS

understood incorrectly that Mahfis51a was the name of the king, and thereforc he translated

tnar me hclag as thc king's son, R JI}re. In T31O, the king gives his minister only one fourth

of his kingdom, but this is a unique reading, and this author surmises that it is an

embeliishment by Xuanzang

7di (703A) ... Sa ri'i bu lta ste! dkon mchog yan lag tshun chad bskal pa (5) grangs med pa nal de

'jig bzhin gshegs pa mar me mdzad ces bya ba rten du byung ngolf yang de'i tshe rgyal po dgra thul zhes bya ba zhig byung ste/' Sa ri'i bu rgyal po dgra thul gyi grong khyer padma can (6) zhes

'byor bya ba pu,1 bde bal rgyas pal lo legs pa! dga' ba! skye bu mang po dangf mis gang ba zhig mod doLX Sfi ri'i bu rgyal po dgra thul gyi bram ze mar me bdag ces bya ba shing sa la (7) chen po lta bu phyug pat' nor mang bal longs spyad che pa nasf mdzod dang bang ba'i bar du yongs su gang ba

'phangs! 'ong zhig byung ba dc,' rgyul pu dgra thul la dben cing sdug cing yid du (704.1) stet'

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mthong na mi mthun pa rned def ga ri'i bu bram ze mar me bdag shing sa la chen po lta bu la rgyal

'di srid phyed byin nof! gti Ti'i bu lta ste! rgyal po mar me'i bdag po rgyal po'i (2) phyed byed pa chos kyis byad del chos rna yin pas ni ma yin nol! yang Sa ri'i bu dus gzhan zhig nal rgyal po mar me'i bdag po las bu gzugs bzang pol mdzes pal... (Ibg ed. Vbl.37; CE P. NloL37. 90.3-4)

6. Conclusion

The above comparison of versions of the story of the prophecy of Dipaipkara Buddha

shows that between the three types classified according to the Bodhisattva's name, there

are also clear differences in the story's plot. In Type 2 versions, in which the Bodhisattva's

name is Megha, the story-fiow can be summarized as fbllows: a Cakravartin king (i.e.

King of Jambudvipa) gives half of his kingdom to his minister and makes him a king; the

latter's son becomes Diparpkara Buddha; when the Cakravanin king finds out about this,

he requests his fbrmer minister to send DipaTpkara Buddha to his capital, Padma(ka),

accompanying the request with a threat; and Diparpkara Buddha, out ofmercy, goes to the

rllype capital city, Padma(ka). 1 versions, judging from the story-flow (la) or the

correspondence of proper names (lb and lc), may represent an early stage of TYpe 2

rllype versions. On the other hand, 3 versions, in which the Bodhisattva's name is Sumati,

show a clear contrast with the other two types; the detailed story of Diparpkara's birth is

not related. However, from the fact that in 3a and 3b Sumati's 10 miraculous dreams are

narrated, and in 3c, in a similar manner, the Bodhisattva's 5 dreams, we can also see close

affinities among these three versions. Thus, the above examination has at least succeeded

in vindicating the classification into three recensions. In future publications, the present

author will further continue to examine other plot-elements of the story, and thereby

elucidate the formation and relation ofvarious versions of the Diparpkara Prophecy Story.

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--. `"The 201O.5. Sumedhakatha in Pali Literature and Its Relation to the Northern Buddhist Textual

Tradition," Jburnal ofthe lnternational C'ollegefor 1'osigradiiate BudUhist Studies. 14, 1O1-133.

"Kan Mizuno K6gen zi

Ulrich.t995. 71Pre Bodhisattvapit.aka: Iirs Doctrines, Practic:es and their Position in Mahi.vdna

Literature, Buddhica Britannica series continua v, Tring: Institutc ofBuddhist Studies.

Streng, John S. 200 1 . 71he Budttha: A Short BiograpIry, Oxford: One World. - --. 2004. Relics ofthe Budttha, Princeton: Princeton University Press. "Nentbbutsu faga RyUgen RIes eeM. 1966. Juki ni tsuite [On the Dipafikarabuddha Prophecy Story],"

Kanakura Hakushi Koki Kinen indogaku-Bukkyo-gaku Ronshfi Kyoto: HeirakLijishoten, 89-108.

"Bosatsuz6ky6 Takasaki Jikid6 fi' th5 ere. 1974. ni tsuite: Gen.]'O yaku Daibosatsuz6kyO o chashin to shite," LBK, 44 (22-2):46-54.

"A Unebe lbshihide tugK nen. 1970. Study ofChu Fo-nian: in Connection with the Chinese Translation

ofthe Ekottar5gama," iVingayadoigaku bimgakub!t kenlp.,ilronshit: 7letzigaku, 51 ; 17: 3-38.

1) Akanuma 1925 and Taga 1966. Taga's list of the story is so far the most exhaustive one. In some later texts gakyamuni's path is pushed back further: See Strong 2001: 19-23; Lamotte l949-80: 248- 49. 2) Matsumura 2007.6 and 2010. 3) About the fact that the Bodhisattva's name in Skt is known as Megha or Sumati, see Strong 2004: 28, n.9. 4) [Eng. tr.] Jones 1949: 152-203: [Jp. tr.] Fukui 1981-1982; Hiraoka 2010: I. 123-162. 5) On the translators ofEA, see Mizuno 1989. (Je Unebe 1970. 6) rJp. tr.] Hayashi Goh6 )Fii jfilfK 1929. pa- wuaenS 8: 174 181. 7') [Jp. tr.]

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（72） The Story of the Dipamkara Buddha Prophecy in Northe皿 Buddhist Texts（J， MATsuMuRA）

− − ibid．214 220 the translation ofthe ： HayashiGoh6 ， 。 ． 8 ）On date Stfenlfi， Hirakawa 1993 28 29． 一 9 ） Jp． tr． Sakaino Oyδ 1929 with revision by Takemura Makio 匚 ］ 境 野 黄 洋 ， 竹 村 牧 男 1975，國 − − 律 部 2 ： 357 368 ； 匚Fr． tr］Bareau 1966 74 ． 10）［Jp。 tr．］Tokiwa Daij6 常盤 大定 and Mino K 司un 一 − 美 濃 晃順 ．1931．國 本 縁 部 2 ： 23 46； ［Eng ． tr．］Bcal l873 and l 875． For dctailed analysis ofTl90 ，

一 − see Tokiwa and Mino 國 本縁 部 3： 1 14：They exemplify that T 190 belongs to the Dhammaguptaka ，

but it also use material from thc K 訌Syapiya， the Mahasa 血ghika， the MahiSasaka and the Sarv五stiv 巨da． − 11）Abridged version is cited in 金 剛 經 纂 要刊 定 記 （T1702 ： 33．216a18 bl7）and 註 華嚴 經 題法 界 − Tl885 ：45 ．694b24 c 14 There however both Megha and Sumati are 觀 門頌 （ ）； ， ， 雲 童 善慧 glven． 12）On the Bodhisattvapit．aka ， see Takag． aki l 974；Pagel l 995；Brarrvig and Pagel 2006． 13） ［Jp． 一 tr．Nagai Makoto revised ed − 14 Vaidya ］ 長 井 真 琴 ．1930， ．2003．國 寶 釋部 31186 195． ）［Ed ．］ ，

− P．L ．（1959）． Divyfivadana， Buddhist Sanskriて Texts No ．20 （Darbhanga ： Mithila Institute），PP．142 ．− 161； ［Jap， tr．コHiraoka 2007 ：1424 469． 15） 匚Jp．tr．］昭和 新 纂 國譯 編 輯 部編 ．1929 ；repr ．名 著 − 一 − 普及会 1977．昭和新纂 國譯 經 典部 12： 1 ll；恥 kiwa Da 和 常 盤 大 定 ．】929．國 本 縁 部 4 ： 11

19． 16） The of the text should ： punctUation be 至 于 昔 者 ， 定光 佛 興 世 ， 有 聖 E 名 日 制 勝 ， 治 在

． “ ” 鉢 摩 大 國 instead of ．．．名 日 制 勝 治，在 鉢 摩 大 國 in T ． 17）Similar phonetic translation for

Dipa Buddha are ・the 三 T418 ： in・ the 叩 kara ， 提 和 竭 羅 佛 in 般 舟 味 經 （ 13．915clO）；提 愁竭 佛説 阿 闍

世 王 經 （T626 ； 15．0405a18）．Many other instances of similar transcriptions also exist ， and include提

Tl25 2．768c22 This very interesting！In EA elsewhere there is a translation name 和竭 羅 佛 ， （ is ．）；提 − 愁竭 ，T154 ： 3 ．107a24 ； 提 和 竭 羅 佛 T171 ： 3．422c14；提 和 竭 羅 佛 Tl69 ： 3．411c20 21 ；提 愁竭 佛 ノ提 − − 和 竭 佛 ； 提 和 竭 羅 佛 T195 ： 4．147a5 6；T221 ； 8．43b5，94a12 20；提 愁 竭 羅 T362 ； 12．300b21 ； 提 想

竭 佛 T632 ： 15．463c23；提 愁竭 ！提 和 竭 T1013 ： 19．686b19，687b22 （and parallels in TIOI5）； and ・so − on ． 18＞EA scroll 38；T125 ：2．756cl6 758cll ：When Dlparpkara Buddha 燈 光 佛 visited a big

’ country Padma the king ofJambudvipa was ＊ Dipay互na ？ the Bodhisattva s ， 鉢 頭 摩大 国 ， 提 波延 那 （ ）；

name is彌勒 （v ．r．彌怯 in 〈三 ＞may be right ）．Dipa【pkara Buddha rcccived the prophecy from 寶藏

“ 40 如 來 inhistbrmerlife； Scroll ， 若 我昔 日不 與 善 知 識 從 事 ， 終 不 爲燈 光 佛所 見 授 決 也 ．以 與 善 ” 知 識 從 事 故，得爲 與 提和 竭 羅 佛所 ．見授 決 ，以 此 方便 知 其 善 知 識 者，即 是 全梵 行 之 人 也 ． （T125 ： − ’ ’ 2．768c20 c24 ） 19） In Vaidya s edition ， the king s name is sometlmes misprinted as Dvipa， and ’ − the capital city s name ， Dvipavati （152，5 7）． 20） The name as crown prince is Deng −guang 燈

． 21）At T 1428 ：22 ．782b5 appears the word which ・ an unique reading 光 ，提 閻 浮婆 提 ， is， however，

“ only found herc in the wholc Taisho． 22） 涎 主 ；以 拵 反八 蜒 之 主 也 漢書 音 義 日 八 蜒 地 之 八 際 ” 一 ’ ’ 也 in 切 經 音義 （T2128： 54．678b18 ）．So，蜒 主 may mean lord of eight boundaries， i．e ． Cakravartin

“ ” 一 king． 23） 大 娑 羅 ；樹 名 也 是 大 富 貴 家 義也 案 西國 大 官 貴大 富兒 弟 昏呼 為 娑 羅 也 in 切經

音 義 （T2128 ： 54．766c24 ）．Sec also MW s．v ． mahdSala ．

（The research for this article was supported by the Grant−in−Aid for Scientific Research （B ）No ．

21320015from JSPS）

Key words Dipaipkara Megha Sumati Bodliisattvapitaka 〈 ＞ ， ， ，

Professor International College fbr Postgraduate Buddhist StUdies Ph D （ ， ， ．．）

一 1146 一

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