01-梵化的引力

0 至 51 页：贡布里奇引韦伯语「Like Jainism, but even more clearly, Buddhism presents itself as the product of the time of urban development, of urban kingship and the city nobles」，继而断曰佛世「saw not only urbanization, but the beginnings of what one might call states. The period also saw the first use of money and the beginnings of organized trade」；其农业剩余之由则引柯萨姆比之说，系于南比哈尔铁矿所出的铁犁与冶炼之进。正文第 9 行「第二次城市化刚把旧秩序冲散」有此为据。阿耆多断灭论见第二经第二三节：「there is nothing given, bestowed, offered in sacrifice, there is no fruit or result of good or bad deeds, there is not this world or the next... This human being is composed of the four great elements, and when one dies the earth part reverts to earth, the water part to water, the fire part to fire, the air part to air」；散若耶不可知论见同经第三二节：「If you ask me: 〔Is there another world?〕 if I thought so, I would say so. But I don't think so. I don't say it is so, and I don't say otherwise. I don't say it is not, and I don't not say it is not.」第三三节阿阇世因斥其为诸师之中「the most stupid and confused」。又得一层前所未及：此一路答法《长部》第一《梵网经》二·二七已别立为一类，谓之 Eel-Wrigglers，「when he is questioned he resorts to evasive statements and wriggles like an eel」，是散若耶之说在经中本有类名，非仅一人之私。已改：脚注补贡布里奇之版本、書頁与第 50 至 51 页原文，补 Bronkhorst 書頁与页码，补沃尔什译本两节原文与《梵网经》之类名。正文未动。

九喻得证**：nine similes 全书十八面有见，该书并逐喻与《宝性论》所引相对勘（如第二喻求蜜人 purusas tadarthi／madhvarthi 之别），九喻确为该经骨架。此二项须俟该本重跑或另取善本，或径检《如来藏经》汉译（T0666／T0667）与藏译。本注所担之义未见反证，故判确；两项之未核记此。

幻身一层，其〈导论〉自陈「I argue that tathāgatagarbha originates, in the context of MPNMS, as another such positive corollary to negatively framed docetic Buddhology. Buddhas are not engendered by painful processes, from impure human mothers, touched by filthy physical organs; Buddhas properly have their genesis in a soteriologically loaded “womb” (garbha) found within all sentient beings」，与脚注「佛不当有血肉母胎，如来藏为替换的清净之胎」正合（docetic 一系词全书一百四十二见，docetism 九十二见）。（三）「不出于对梵我的对冲」一句须标明是本书的推论：通检该书，ātman 十四见、Brahmanical 一见、Upaniṣad 三见、Vedānta 二见，Radich 并未立说驳斥梵我对冲一路，他只是另给一套起源解释。已在脚注标明。（四）并须录出一层反向的材料：该书书内第 28 页一条长注记 Stephen Hodge 之说并称其「provocative and promising」——《大般涅槃经》最早一层所说很可能是 ātman 而非 tathāgatagarbha，后者是在成书史中经「imperfect process of annotation, substitution and over-writing」把前者覆写掉的；Radich 自谓其成立与否「must await Hodge’s future publications」。又其第三章判该经前半（MPNMS-dhk）已倡「四倒」常乐我净并谓「the Tathāgata is ātman」，tathāgatagarbha 反在后半（MPNMS-tg）才出。这两笔于本章题目（梵化的引力）关系甚切，而脚注原本只取了合于正文的一半，已一并补入。（五）一处检索坑：齐默曼序作 flesh-and-blood（带连字符），按「flesh and blood」检零命中。

幻身一层，其〈导论〉自陈「I argue that tathāgatagarbha originates, in the context of MPNMS, as another such positive corollary to negatively framed docetic Buddhology. Buddhas are not engendered by painful processes, from impure human mothers, touched by filthy physical organs; Buddhas properly have their genesis in a soteriologically loaded “womb” (garbha) found within all sentient beings」，与脚注「佛不当有血肉母胎，如来藏为替换的清净之胎」正合（docetic 一系词全书一百四十二见，docetism 九十二见）。（三）「不出于对梵我的对冲」一句须标明是本书的推论：通检该书，ātman 十四见、Brahmanical 一见、Upaniṣad 三见、Vedānta 二见，Radich 并未立说驳斥梵我对冲一路，他只是另给一套起源解释。已在脚注标明。（四）并须录出一层反向的材料：该书书内第 28 页一条长注记 Stephen Hodge 之说并称其「provocative and promising」——《大般涅槃经》最早一层所说很可能是 ātman 而非 tathāgatagarbha，后者是在成书史中经「imperfect process of annotation, substitution and over-writing」把前者覆写掉的；Radich 自谓其成立与否「must await Hodge’s future publications」。又其第三章判该经前半（MPNMS-dhk）已倡「四倒」常乐我净并谓「the Tathāgata is ātman」，tathāgatagarbha 反在后半（MPNMS-tg）才出。这两笔于本章题目（梵化的引力）关系甚切，而脚注原本只取了合于正文的一半，已一并补入。（五）一处检索坑：齐默曼序作 flesh-and-blood（带连字符），按「flesh and blood」检零命中。

o docetic Buddhology – in this case, as a response to and modification of the relic cult」，并于第 17 页注六指出下田本人有英文摘要（1994）、Sasaki (1999) 另有专文将下田 1997 年一书的结论介绍给英语读者——欲得下田之说而无日文本者，此三处即门径。成立史一侧：Radich 书内第 21 页列四种存世本（法显本 T376、昙无谶本 T374、藏译、中亚梵文残片三十四件出二十三叶，约三写本，出 Khādalik 一带），据以立「MPNMS-common」之名，并谓其「clearly divided into two large parts」；第三章考其绝对年代，断 MPNMS-tg 在公元一世纪末至二世纪中，且早于《如来藏经》——此说与高崎直道旧序相反，正文引高崎处宜知有此异议。地域一侧：书内第 82 页断「we also have evidence that the group espousing these texts, and the life of the texts themselves, probably began in the South, in Andhra country, under the Śātavāhanas」，同页注一九八并言西方学界「have long associated Andhra country with a nexus of Mahāsāṃghika and tathāgatagarbha」——与脚注所引印顺「南方（案达罗）、大众部一系」之说相合，是一条独立的旁证；其后该群体约四十至八十年内北迁至迦湿弥罗、犍陀罗（「700 p.n.」之说系于此地与迦腻色迦），再由中亚（书内第 70 页明指于阗）东传——正文「含中亚起源诸说」一层由此承担。