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Comparative Study of the Majjhima-Nikaya

Anālayo:
A comparative study of the Majjhima-nikāya / Anālayo. - 2 vols. - Taipei : Dharma Drum Publishing, 2011. - XXVII, 525 S. (vol. 1); X S., S. 528 - 1084 (vol. 2). - (Dharma Drum Buddhist College research series ; 3)
Hochschulschrift. Zugl.: Marburg, Univ., Habil.-Schrift, 2007
ISBN 978-957-598558-5
NT$ 1500,00 (ca. EUR 36,70)
DDC: 294.3823

Beschreibung
This book presents a comparative study of the discourses that make up the Pali Majjhima-nikāya, alongside their known parallels transmitted in other reciter traditions and preserved in various languages, mainly in Chinese translations … The main bulk of the book is made up of chapters 1 to 15, which correspond to the fifteen vaggas of the Majjhima-nikāya. In these chapters, each of the discourses making up those vaggas is examined alongside its parallel(s), with regard to structure, contents, and other essential features. Generally, this comparison reveals broad agreement among the different versions, but often enough it brings to light significant differences in detail. Such differences are then discussed in terms of their possible historical causes: sectarian doctrinal slant, the vicissitudes of oral transmission, insertion of commentarial material, translation errors, and so on. Where possible, a judgement is then made on which of the versions is most likely to have accurately preserved this or that component of the message.
   Such analytical procedures raise some crucial issues of methodology, which are duly discussed in the book’s Preface. There the author draws attention to the traditional criterion of coherence and consistency, which is invoked repeatedly in the Buddha’s discourses. With good reason he adopts this criterion as a basic methodological principle for the study. Any perceived instance of incoherence in the texts being studied (for example, mutually contradictory statements within a discourse or between versions of a discourse) is deemed to require explanation in terms of faulty oral transmission or some other historical process. At the same time, the author acknowledges the difficulty of deciding what constitutes an instance of incoherence or inconsistency; for example, statements that seem to contradict each other could instead be complementing each other.
   Explanation in terms of transmission errors requires at least a preliminary concept of how the discourses might have been committed to memory and then passed on within the Sangha. The author provides the basis for such a concept by discussing characteristics of oral transmission within Buddhist traditions. Having initiated this discussion of oral transmission in the Introduction, the author subsequently develops it in the Conclusion. He also brings into consideration outcomes of relevant psychological research. An example is the proposition that, whereas the Vedic style of memorization would have been conducive to accurate verbatim replication, the Buddhist style would have been conducive to inference-drawing and consequent restructuring of the memorized material. Such observations reveal a characteristic of the oral transmission that has not previously received due recognition: not all of the variations between different versions of a discourse can be attributed to conscious editing. By thus drawing attention to the role of the reciters, this section incidentally provides a welcome human context for the findings of the text-comparative side of the project.
   Particularly instructive is the discussion of the probable role of commentary in modifying memorized discourses. Here the author examines how the distinction between discourse and commentary appears to have become blurred. The examples cited demonstrate how a discrepancy between a Pali sutta and its Chinese parallel can be explained in terms of unconscious incorporation of commentarial material. The Conclusion, and with it the entire work, finishes up with a simple but significant observation: the study has revealed no evidence that any particular line of transmission has preserved the discourses more faithfully than the others. An implication of this is that the researcher should not rely exclusively on any one version of the Nikāyas/Āgamas.
   In particular, study of the Pali Nikāyas alone can yield only a partial and imperfect picture. For a maximally complete and clear picture, the Pali suttas must be compared with their available Chinese and other parallels. [Aus dem Vorwort von R. S. Bucknell]

Inhalt
VOLUME 1
List of Tables
Acknowledgement
DDBC Series
Foreword (by Rod Bucknell)
Preface: Research Scope and Purpose
Introduction: The Majjhima-nikāya
CHAPTER 1: MŪLAPARIYĀYA-VAGGA
   - MN 1 Mūlapariyāya-sutta
   - MN 2 Sabbāsava-sutta
   - MN 3 Dhammadāyāda-sutta
   - MN 4 Bhayabherava-sutta
   - MN 5 Anaṅgana-sutta
   - MN 6 Ākaṅkheyya-sutta
   - MN 7 Vatthupama-sutta
   - MN 8 Sallekha-sutta
   - MN 9 Sammādiṭṭhi-sutta
   - MN 10 Satipaṭṭhāna-sutta
CHAPTER 2: SĪHANĀDA-VAGGA
   - MN 11 Cūlasīhanāda-sutta
   - MN 12 Mahāsīhanāda-sutta
   - MN 13 Mahādukkhakkhandha-sutta
   - MN 14 Cūladukkhakkhandha-sutta
   - MN 15 Anumāna-sutta
   - MN 16 Cetokhila-sutta
   - MN 17 Vanapattha-sutta
   - MN 18 Madhupiṇḍika-sutta
   - MN 19 Dvedhāvitakka-sutta
   - MN 20 Vitakkasaṇṭhāna-sutta
CHAPTER 3: OPAMMA-VAGGA
   - MN 21 Kakacūpama-sutta
   - MN 22 Alagaddūpama-sutta
   - MN 23 Vammika-sutta
   - MN 24 Rathavinīta-sutta
   - MN 25 Nivāpa-sutta
   - MN 26 Ariyapariyesana-sutta
   - MN 27 Cūlahatthipadopama-sutta
   - MN 28 Mahāhatthipadopama-sutta
   - MN 29 Mahāsāropama-sutta
   - MN 30 Cūlasāropama-sutta
CHAPTER 4: MAHĀYAMAKA-VAGGA
   - MN 31 Cūlagosiṅga-sutta
   - MN 32 Mahāgosiṅga-sutta
   - MN 33 Mahāgopālaka-sutta
   - MN 34 Cūlagopālaka-sutta
   - MN 35 Cūlasaccaka-sutta
   - MN 36 Mahāsaccaka-sutta
   - MN 37 Cūlataṇhāsaṅkhaya-sutta
   - MN 38 Mahātaṇhāsaṅkhaya-sutta
   - MN 39 Mahā-assapura-sutta
   - MN 40 Cūla-assapura-sutta
CHAPTER 5: CŪLAYAMAKA-VAGGA
   - MN 41 Sāleyyaka-sutta
   - MN 42 Verañjaka-sutta
   - MN 43 Mahāvedalla-sutta
   - MN 44 Cūlavedalla-sutta
   - MN 45 Cūladhammasamādāna-sutta
   - MN 46 Mahādhammasamādāna-sutta
   - MN 47 Vīmaṃsaka-sutta
   - MN 48 Kosambiya-sutta
   - MN 49 Brahmanimantanika-sutta
   - MN 50 Māratajjanīya-sutta
CHAPTER 6: GAHAPATI-VAGGA
   - MN 51 Kandaraka-sutta
   - MN 52 Aṭṭhakanāgara-sutta
   - MN 53 Sekha-sutta
   - MN 54 Potaliya-sutta
   - MN 55 Jīvaka-sutta
   - MN 56 Upāli-sutta
   - MN 57 Kukkuravatika-sutta
   - MN 58 Abhayarājakumāra-sutta
   - MN 59 Bahuvedanīya-sutta
   - MN 60 Apaṇṇaka-sutta
CHAPTER 7: BHIKKHU-VAGGA
   - MN 61 Ambalaṭṭhikarāhulovāda-sutta
   - MN 62 Mahārāhulovāda-sutta
   - MN 63 Cūlamālunkya-sutta
   - MN 64 Mahāmālunkya-sutta
   - MN 65 Bhaddāli-sutta
   - MN 66 Laṭukikopama-sutta
   - MN 67 Cātuma-sutta
   - MN 68 Naḷakapāna-sutta
   - MN 69 Gulissāni-sutta
   - MN 70 Kīṭāgiri-sutta
CHAPTER 8: PARIBBĀJAKA-VAGGA
   - MN 71 Tevijjavacchagotta-sutta
   - MN 72 Aggivacchagotta-sutta
   - MN 73 Mahāvacchagotta-sutta
   - MN 74 Dīghanakha-sutta
   - MN 75 Māgaṇḍiya-sutta
   - MN 76 Sandaka-sutta
   - MN 77 Mahāsakuludāyi-sutta
   - MN 78 Samaṇamuṇḍika-sutta
   - MN 79 Cūlasakuludāyi-sutta
   - MN 80 Vekhanassa-sutta
CHAPTER 9: RĀJA-VAGGA
   - MN 81 Ghaṭikāra-sutta
   - MN 82 Raṭṭhapāla-sutta
   - MN 83 Makhadeva-sutta
   - MN 84 Madhura-sutta
   - MN 85 Bodhirājakumāra-sutta
   - MN 86 Aṅgulimāla-sutta
   - MN 87 Piyajātika-sutta
   - MN 88 Bāhitika-sutta
   - MN 89 Dhammacetiya-sutta
   - MN 90 Kaṇṇakatthala-sutta
VOLUME 2
CHAPTER 10: BRAHMANA-VAGGA
   - MN 91 Brahmāyu-sutta
   - MN 92 Sela-sutta
   - MN 93 Assalāyana-sutta
   - MN 94 Ghoṭamukha-sutta
   - MN 95 Caṅkī-sutta
   - MN 96 Esukārī-sutta
   - MN 97 Dhanañjāni-sutta
   - MN 98 Vāseṭṭha-sutta
   - MN 99 Subha-sutta
   - MN 100 Saṅgārava-sutta
CHAPTER 11: DEVADAHA-VAGGA
   - MN 101 Devadaha-sutta
   - MN 102 Pancattaya-sutta
   - MN 103 Kinti-sutta
   - MN 104 Sāmagāma-sutta
   - MN 105 Sunakkhatta-sutta
   - MN 106 Āneñjasappāya-sutta
   - MN 107 Gaṇakamoggallāna-sutta
   - MN 108 Gopakamoggallāna-sutta
   - MN 109 Mahāpuṇṇama-sutta
   - MN 110 Cūlapuṇṇama-sutta
CHAPTER 12: ANUPADA-VAGGA
   - MN 111 Anupada-sutta
   - MN 112 Chabbisodhana-sutta
   - MN 113 Sappurisa-sutta
   - MN 114 Sevitabbāsevitabba-sutta
   - MN 115 Bahudhātuka-sutta
   - MN 116 Isigili-sutta
   - MN 117 Mahācattārīsaka-sutta
   - MN 118 Ānāpānasati-sutta
   - MN 119 Kāyagatāsati-sutta
   - MN 120 Sankhāruppatti-sutta
CHAPTER 13: SUÑÑATA-VAGGA
   - MN 121 Cūlasuññata-sutta
   - MN 122 Mahāsuññata-sutta
   - MN 123 Acchariyabbhutadhamma-sutta
   - MN 124 Bakkula-sutta
   - MN 125 Dantabhūmi-sutta
   - MN 126 Bhūmija-sutta
   - MN 127 Anuruddha-sutta
   - MN 128 Upakkilesa-sutta
   - MN 129 Bālapaṇḍita-sutta
   - MN 130 Devadūta-sutta
CHAPTER 14: VIBHAṄGA-VAGGA
   - MN 131 Bhaddekaratta-sutta
   - MN 132 Ānandabhaddekaratta-sutta
   - MN 133 Mahākaccānabhaddekaratta-sutta
   - MN 134 Lomasakaṅgiyabhaddekaratta-sutta
   - MN 135 Cūlakammavibhaṅga-sutta
   - MN 136 Mahākammavibhaṅga-sutta
   - MN 137 Saḷāyatanavibhaṅga-sutta
   - MN 138 Uddesavibhaṅga-sutta
   - MN 139 Araṇavibhaṅga-sutta
   - MN 140 Dhātuvibhaṅga-sutta
   - MN 141 Saccavibhaṅga-sutta
   - MN 142 Dakkhiṇāvibhaṅga-sutta
CHAPTER 15: SAḶĀYATANA-VAGGA
   - MN 143 Anāthapiṇḍikovāda-sutta
   - MN 144 Channovāda-sutta
   - MN 145 Puṇṇovāda-sutta
   - MN 146 Nandakovāda-sutta
   - MN 147 Cūlarāhulovāda-sutta
   - MN 148 Chachakka-sutta
   - MN 149 Mahāsaḷāyatanika-sutta
   - MN 150 Nagaravindeyya-sutta
   - MN 151 Piṇḍapātapārisuddhi-sutta
   - MN 152 Indriyabhāvanā-sutta
CONCLUSION
- The Purposes and Functions of Oral Recitation
- The Precision of Textual Memory
- The Influence of Commentarial Notions and Tales
- Abbreviations
References
Appendix: List of Parallels
Index

Autor

Bhikkhu ANĀLAYO (*1962) wurde 1995 in Sri Lanka ordiniert, wo er im Jahre 2000 auch eine Dissertation über das Satipaṭṭhāna-sutta an der Universität von Peradeniya abschloss (veröffentlicht von Windhorse, Großbritannien). Im Jahre 2007 schloss er eine Habilitationsschrift an der Universität von Marburg ab, in der er die Lehrreden des Majjhima-nikāya mit ihren auf Chinesisch, in Sanskrit und auf Tibetisch erhaltenen Parallelen verglich. Zur Zeit wirkt er als Privatdozent am Zentrum für Buddhismuskunde der Universität Hamburg, er unterrichtet an der Sri Lanka International Buddhist Academy und forscht auch am Dharma Drum Buddhist College, Taiwan. Zentrum für Buddhismuskunde, Univ. Hamburg. Wikipedia [en].

Quellen: Dharma Drum Publishing Corp.