应为计算机丢失msvbv,A Study on the Mūlasarvāstivādin Narrative based on the Chapter Five of the Mūlasarvāst...

摘要：

『(M?lasarv?stiv?davinayabhai?ajyavastu:MSVBv)』 『(Mah?parinirv??a-s?tra)』 . (plot) . (vinaya) (業) . MSVBv 5 . MSVBv . . 『』 『』 『』 (udd?na) . MSVBv 5 . . . MSVBv 5 . . MSVBv . MSVBv 5 『』 . (業) . (業) .

The M?lasarv?stiv?davinayabhai?ajyavastu (MSVBv) contains the narrative of the Buddha"s last journey based on the Mah?parinirv??as?tra. It describes the Buddha"s last scenes with a variety of dramatic instruments, and plots. Besides this, the M?lasar v?stiv?dins attempt to display the ultimate principle of karma through their vinaya. This paper aims at demonstrating their intentions, through the analysis of chapter five of the MSVBv. First of all, it is pointed out that one of the most serious problems in the Vai??l?prave?a of the MSVBv, is the timing of the event. A possible explanation lies in the sequence of events in this context, rather than historical order or consistency with other texts. When the M?lasarv?stiv?dins compiled these stories, the sequence of events and the relation between stories were carefully taken into consideration. When considering the M?lasarv?stiv? davinayabhai?ajyavastu (MSVBv), M?lasarv?stiv?davinayasa?ghabhedavastu (MSVSv), and M?lasarv?stiv?davinayak?udrakavastu (MSVKv), we note the following observation. The different uses or functions of udd?na strongly suggest that compared to the well -organized MSVKv, the loosely structured MSVBv and MSVSv may have been compiled earlier. In the beginning of chapter five of the MSVBv, Aj?ta?atru is the character who leads the narrative. His bad karma, his refuge in the Buddha, and offerings, give him a positive image in the dramatic structure of events. During his conversion by the Buddha, the magical power manifested by the latter, effectively shows the characteristic of avad?na. The last part of chapter five of the MSVBv is about the past good karma of the Buddha. As a father, the Buddha in his past adorned the st?pa of his son who had become a pratyekabuddha. Though the story is similar in the other texts, the MSVBv dramatically presents the protagonist's secular failure of becoming a cakravartin and attaining the pratyekabuddha-hood. Lastly, in chapter five of the MSVBv, the good karma of Aj?ta?atru and the Buddha contrasts with the bad karma of Vir??haka and the Buddha in the MSVKv. This is a marked structure of the M?lasarv?stiv?dins, who stress the importance of karma. Instead of the doctrinal approach, the M?lasarv?stiv?dins express their interest in karma, through the dramatic narrative.

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