Tripitaka - Daizokyo

A general term for Buddhist scriptures translated into Chinese. Also called the entire Buddhist canon. More specifically, it is called the Chinese translation of the Tripitaka, and is abbreviated to the Tripitaka. Just as the Tibetan translation is called the Xizang (Tibetan) Tripitaka, the term is now widely used to refer to any collection of Buddhist scriptures. Originally, it meant a collection of Buddhist texts centered on the Tripitaka of sutras, vinaya, and treatises, but in a broader sense it includes Chinese, Korean, and Japanese compositions. During the Northern and Southern Dynasties period in China, it was referred to as the entire collection of sutras (Issai Shuzo Kyoten) and the entire collection of sutras, and the name Tripitaka appears in the Bibliography of the Great Master Tiantai Zhizha. The first person to translate scriptures in China was An Shigao of Anshiko, who came to Luoyang in around 148 (Jianhe 2) during the reign of Emperor Huan of the Later Han Dynasty. He mainly translated Hinayana scriptures, but Shiloukasen translated Mahayana scriptures during the Guanghe and Zhongping eras (178-189) of Emperor Ling. After that, translations continued throughout the ages, continuing for over 1,000 years until the Yuan Dynasty.

Initially, each person copied and passed on the translated scriptures, but as the number of translated scriptures increased, catalogs of the scriptures were made to ensure that they were correctly passed on and preserved. The oldest catalog is the Catalogue of the Comprehensive Compendium of Many Scriptures (also abbreviated as Daoan Lu) by Daoan of Former Qin. This catalog is said to contain 639 books and 886 volumes, categorizing the scriptures that had been translated up to that point into eight sections: (1) Records of Selected Scriptures and Vinaya Commentaries, (2) Records of Different Scriptures, (3) Records of Ancient and Different Scriptures, (4) Records of Untranslated Scriptures, (5) Records of Different Scriptures from Liangdu, (6) Records of Different Scriptures from Guanzhong, (7) Records of Suspicions of Doubt, and (8) Records of Commentaries on Scriptures and Miscellaneous Scriptures. This catalog no longer exists, but in the Liang dynasty Sengyou wrote the Shutsu Sanzo Kishu (Collection of Records of the Tripitaka) based on it and expanded it further. This is the oldest surviving excellent scripture record, and it conveys the impression of the Daoan Lu. Furthermore, in the Sui dynasty, the Fajing Lu, the Yin Cong Lu (also called the Renshu Lu), and the Reki Dai Sanpo Ki (Records of the Three Treasures of All Ages) were created, and in the Tang dynasty, the Jing Tai Lu, the Da Tang Neitian Lu, the Kaiyuan (Shakyō) Lu, and the Zhen Yuan Lu were written. In these scripture records, classifications and organizations such as Mahāyāna, Hinayana, sutras, and commentaries were gradually established, and in particular, the Kaiyuan Lu was the most complete catalog. The number of volumes, 1,076 sets and 5,048 volumes, shown in the record of accession became a reliable standard for newly copied and stored Tripitaka. The common saying that the Tripitaka has "more than 5,000 volumes" is based on this number. Since then, new translations have been added and omissions have been filled, and the Tripitaka has grown in size, and Chinese works have also been allowed to be stored.

Woodblock printing technology had been developed during the Tang dynasty, but it was not until the Song dynasty that it was applied to the Tripitaka. Until then, the Tripitaka had been printed in manuscript form, but from this period onwards, printed versions began to be produced. In 971 (4th year of Kaibao), Emperor Taizu of the Song dynasty dispatched Zhang Congxin to Yizhou (Chengdu) in Shu and ordered him to carve the Tripitaka. The work was carried out based on the Kaiyuan Lu, and took 12 years to complete. The blocks were used to print the Tripitaka in the Ink House at Taiping Xingguo Temple, and this became the famous Shu edition of the Tripitaka (the Northern Song imperial edition of the Tripitaka). Other works from the Song dynasty include the Tripitaka of Touzenji Togakuin Temple in Fuzhou (Souneimanju Tripitaka), the Tripitaka of Kaiyuan Temple in Fuzhou (Virul Tripitaka, Fuzhou edition), the Tripitaka of Enjuk Temple in Huzhou (Sixi Tripitaka, Song edition), and the Sekisha Tripitaka. There is also the Puning Temple Tripitaka (Yuan edition of the Baiyun Sect Tripitaka), which was started in the Song dynasty and completed in the Yuan dynasty. In addition, there is the Yuan edition Tripitaka, which was a copy of the Song edition, the Tripitaka of the Great Bao'en Temple in Nanjing (Southern Tripitaka) by Emperor Taizu of the Ming dynasty, the Beijing imperial edition Tripitaka (Northern Tripitaka) by Emperor Taizong of the Qing dynasty, and the Wanli edition Tripitaka, which was created during the Wanli period of the Ming dynasty (1573-1619).

Furthermore, editions were frequently published outside of China. In the Goryeo dynasty, the Goryeo edition of the Tripitaka was produced during the reigns of Emperor Seongjong (reigned 982-997) and Emperor Hyeonjong (reigned 1010-30), succeeding the Shu edition. The extant Haeinsa edition was re-carved during the reign of Emperor Gojong. In addition, Khitan, Jin and Western Xia editions were also produced. The publication of many official and private editions of the Tripitaka in this way contributed greatly to the spread of Buddhism.

The first transmission of the Tripitaka to Japan was in 988 (Eien 2) when Chosen of Todaiji Temple brought the Shu edition of the Tripitaka from Song. After that, Goryeo, Song, Yuan and Ming editions were transmitted, and several attempts were made to publish the Tripitaka, but none were completed. The first successful edition was the Kan'ei-ji edition (Tenkai edition) by Tenkai of the Tendai sect. Later, Tetsugen Doko of the Rinzai sect created the Obaku edition (Tetsugen edition), modelled on the Ming Wanli edition. All of these were produced during the Edo period. In the Meiji era, Tripitaka printed using movable type was produced. These include the Abridged Tripitaka, the Manji Tripitaka and the Manji Continued Tripitaka. The abridged Tripitaka was based on the Goryeo edition, with further additions from Chinese and Japanese classics added to make up 1,916 copies and 8,534 volumes, housed in 40 volumes and 418 books. The Manji Tripitaka has 7,082 volumes and 36 sets, while the Manji Sequel Tripitaka has over 7,140 volumes and 150 sets. Later, the Taishō Tripitaka (Taishō New Revised Daizōkyō) was published from the Taisho period to the beginning of the Showa period, with the total number of copies and volumes contained in volumes 1 to 85 of the main collection amounting to 3,053 copies and 11,970 volumes. Three volumes of catalogues and 12 volumes of illustrations were added to this, making it a large series of 100 volumes in total. Based on the Goryeo edition, it was cross-referenced with the Song, Yuan, and Ming editions, and also referred to the Tenpyo manuscripts, ancient Sui and Tang manuscripts, and the Dunhuang manuscripts to add academic selections and selections, thereby enriching both quality and quantity. It is the most complete Tripitaka in existence.

In addition, examples of the Tripitaka (complete canon) in the converted sense include the "National Translation of the Complete Canon," "National Translation of the Tripitaka," "Japanese Tripitaka," "Showa New Compilation of the National Translation of the Tripitaka," "Southern Tripitaka," "Xizang (Tibetan) Tripitaka," and "Mongolian Tripitaka." All of these are series of Buddhist scriptures compiled based on a certain policy. The "Japanese Tripitaka" is a collection of Buddhist scriptures written in Japan, the "Southern Tripitaka" is a Japanese translation of Pali Buddhist scriptures, and the "Xizang Tripitaka" and "Mongolian Tripitaka" are Tripitaka in Tibetan and Mongolian, respectively.

[Kazuo Okabe]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

漢文に訳された仏教聖典の総称。一切経(いっさいきょう)ともいう。詳しくは漢訳大蔵経といい、略して蔵経という。チベット文のものを『西蔵(チベット)大蔵経』と称するごとく、現在では仏教聖典を集成したものについて広く転用される。本来は経(きょう)・律(りつ)・論(ろん)の三蔵を中心とした仏教典籍の総集をさすが、広義には中国、朝鮮、日本の撰述(せんじゅつ)書を含む。中国南北朝時代には一切衆蔵経典(いっさいしゅうぞうきょうてん)、一切経蔵の呼称がみられ、『天台智者(ちしゃ)大師別伝』には大蔵経の名がみえる。中国で初めて経典を翻訳したのは、後漢(ごかん)の桓(かん)帝の代148年（建和2）ごろ、洛陽(らくよう)にきた安息国の安世高(あんせいこう)である。おもに小乗経典を訳したが、霊帝の光和(こうわ)・中平(ちゅうへい)年間（178～189）に支婁迦讖(しるかせん)が翻訳したものは大乗経典であった。その後、各時代にわたって翻訳が行われ、元(げん)の時代まで1000年以上も続く。

　当初は、各自が書写して伝えたが、数の増大とともに正しく伝承し護持するために、訳された経典の目録がつくられた。もっとも古い目録は、前秦(しん)の道安(どうあん)の手になる『綜理衆経(そうりしゅうきょう)目録』（『道安録』とも略称される）である。これは、それまでの翻訳経典を分類整理して、(1)撰出経律論録、(2)異出経録、(3)古異経録、(4)失訳経録、(5)凉(りょう)土異経録、(6)関中異経録、(7)疑経録、(8)注経・雑経志録の8部に分かち、639部886巻を収めたとされる。この目録は現存しないが、梁(りょう)代に僧祐(そうゆう)がこれに基づき、さらに増補して『出三蔵記集(しゅつさんぞうきしゅう)』を著した。これが現存最古の優れた経録であり、『道安録』のおもかげをも伝えている。さらに隋(ずい)代には『法経(ほうきょう)録』、『彦琮(げんそう)録』（『仁寿(にんじゅ)録』ともいう）、『歴代三宝紀(れきだいさんぽうき)』がつくられ、唐代には『静泰(じょうたい)録』『大唐内典(だいとうないてん)録』『開元（釈教）録』『貞元(じょうげん)録』などが著された。これらの諸経録において、大・小乗、経律論などの分類・組織がしだいに確立され、とくに『開元録』に至って、もっとも完璧(かんぺき)な目録が出現した。その入蔵録に示されている1076部5048巻という部数・巻数は、大蔵経を新しく書写・入蔵する際の信頼すべき標準となった。俗に「5000余巻の大蔵経」といわれるのは、これに基づく。その後も、新訳経の追加や遺漏の補充がなされ、大蔵経の規模はますます大きくなり、中国人の著作も入蔵を許されるようになった。

　木版印刷の技術は唐代には開発されていたが、これを大蔵経に応用したのは宋(そう)代になってからである。これまでは写本の大蔵経であったが、この時代から刊本の大蔵経がつくられる。宋の太祖は971年（開宝4）、張従信(ちょうじゅうしん)を蜀(しょく)の益州（成都）へ派遣して大蔵経の雕造(ちょうぞう)を命じ、『開元録』に基づいて作業が進められ、12年かかって完成した。その板木を用いて太平興国寺(たいへいこうこくじ)内の印経院で刷られたものが、有名な蜀版大蔵経（北宋勅版大蔵経）である。宋代にはほかに福州東禅寺等覚院大蔵経（祟寧万寿(そうねいまんじゅ)大蔵）、福州開元寺版大蔵経（毘盧(びる)蔵、福州版）、湖州円覚寺版大蔵経（思渓(しけい)蔵、宋版）、磧沙(せきしゃ)版大蔵経があり、また宋代に着手し元代に完成した普寧寺(ふねいじ)版大蔵経（元版白雲宗門蔵経）がある。さらに宋版を模刻した元版大蔵経や、明(みん)の太祖による南京(ナンキン)大報恩寺版大蔵経（南蔵）、清(しん)の太宗による北京(ペキン)勅版大蔵経（北蔵）があり、明の万暦(ばんれき)年間（1573～1619）につくられた万暦版大蔵経がある。

　また中国以外でもたびたび開版がなされた。高麗(こうらい)では成宗(せいそう)（在位982～997）から顕宗(けんそう)（在位1010～30）の時代に蜀版を受け継いだ高麗(こうらい)版大蔵経がつくられた。高宗の時代に再雕(さいちょう)されたのが現存の海印寺版である。このほか、契丹(きったん)版、金(きん)版、西夏(せいか)版などもつくられた。このように多くの官版や私版による大蔵経の刊行は仏教の流伝に大きく貢献した。

　日本では988年（永延2）に東大寺の奝然(ちょうねん)が宋から蜀版大蔵経を将来したのが大蔵経の初伝であろう。その後、高麗版や宋版、元版、明版が伝えられ、大蔵経開版も何度か企てられたが、完成をみなかった。最初に成功を収めたのは天台宗の天海(てんかい)による寛永寺(かんえいじ)版（天海(てんかい)版）である。その後、臨済(りんざい)宗の鉄眼道光(てつげんどうこう)によって明の万暦版を範とした黄檗(おうばく)版（鉄眼版）がつくられた。いずれも江戸時代である。明治になると、活版印刷の大蔵経がつくられた。縮刷蔵経、卍(まんじ)蔵経、卍続蔵経などがそれである。縮刷蔵経は高麗版に基づき、さらに中国・日本の典籍を増補して1916部8534巻とし、40帙(ちつ)418冊に収めた。卍蔵経は7082巻36套(とう)、卍続蔵経は7140余巻150套である。その後、大正から昭和の初頭にかけて刊行されたのが『大正蔵経』（『大正新修大蔵経』）で、本蔵1～85巻に収められた部数・巻数は3053部1万1970巻に上る。これに目録3巻、図像12巻を加え、全100巻の大叢書(そうしょ)とした。高麗版を底本とし、宋・元・明の各版を対校し、さらに天平(てんぴょう)写経、隋唐(ずいとう)の古写経、敦煌(とんこう)写本をも参照して学的な取捨を加え、質・量ともに充実を図った。現存するもっとも完備した大蔵経である。

　なお、転用された意味での大蔵経（一切経）には『国訳一切経』『国訳大蔵経』『日本大蔵経』『昭和新纂(しんさん)国訳大蔵経』『南伝大蔵経』『西蔵(チベット)大蔵経』『蒙古(もうこ)蔵経』などがある。いずれも一定の方針に基づいて編纂された仏教聖典の叢書である。『日本大蔵経』は日本撰述の仏典を集成したもの、『南伝大蔵経』はパーリ語の仏典を日本語に訳したもの、『西蔵大蔵経』『蒙古蔵経』はそれぞれチベット語、モンゴル語による大蔵経である。

［岡部和雄］

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