『釈論愚草』における頼瑜の真言教学の特徴 : 「二門峙立」と理理無辺について=The Features of Raiyu's Shingon Doctrine in the Shaku Ron Gusō : Concerning the Concepts of ‘Ni-mon Ji-ryū' and ri-ri mu-hen
The Shi Mo He Yan Lun (釈摩訶衍論) is a commentary of the Da Cheng Qi Xin Lun (大乗起信論, the Treatise on Awakening Faith in the Mahāyāna). Kūkai (空海, 774-835), founder of the Shingon school quoted some parts from this text, and so some of his followers in the Shingon school wrote several commentaries on it. Raiyu (頼瑜, 1226-1304), who founded the New Shingon School (新義真言宗, Shingi Shingonshū) also wrote two commentaries on the Shi Mo He Yan Lun, titled the Shaku Ron Kaige Shō (釈論開解鈔) and the Shaku Ron Gusō (釈論愚草). In the Shaku Ron Gusō, Raiyu focuses on the concept ‘Ni-mon Ji-ryū’ (二門峙立) and the question of whether the “gate of truth” (真如門, shinnyo mon) is equivalent to the “gate of arising and ceasing” (生滅門, shōmetsu mon) or not. In his discussion, the two views; nimon jiryū and jūgon nyūjitsu (従権入実) are presented. Nimon jiryū is the view that the “gate of truth” is equivalent to the “gate of arising and ceasing,” and is based on what is written in the Shi Lun Zan Xuan Shu (釈論賛玄疏) by the Chinese monk, Fa-wu (法悟, 12c). On the other hand, jūgon nyūjitsu is the view that the “gate of truth” is superior to the “gate of arising and ceasing” according to the theory presented in the Shi Lun Tong Xuan Chao (釈論通玄鈔) by the Chinese monk, Pu guan (普観, d.u.). Raiyu describes jūgon nyūjitsu in other parts of the Shaku Ron Gusō, and expressly states that the “gate of truth” is superior to the “gate of arising and ceasing.” Furthermore, he analyzes whether san-dai (三大) in the “gate of truth” is superior to isshin (一心) in the “gate of arising and ceasing” or not, and also whether each of sho-nyū-hō (所入法) is different or not. In the first subject of his analysis, Raiyu takes the position that san-dai in the “gate of truth” is superior to i-sshin in the “gate of arising and ceasing.” This interpretation is contrary to the system that in the Shi Mo He Yan Lun where i-sshin is superior to san-dai. This conclusion was affected by Kūkai’s “classification of three-gates” (三門分別), where he asserts that in the Nondual-Mahāyāna (不二摩訶衍, funimakaen), the “gate of truth” and the “gate of arising and ceasing” are distinguished. In the latter subject of his analysis, Raiyu concludes that nō-nyū-mon (能入門) and sho-nyū-hō are different from another according to the Shingon doctrine that “infinite truths have no end” (理理無辺, ri-ri mu-hen). By analyzing Raiyu’s assertions that follow the expression ‘I say’ (私云) in his work, and his understanding of the Shingon doctrine that ‘truths have no end,’ I conclude that Raiyu’s interpretation of the concept ‘Ni-mon Ji-ryū’ originally stress jūgon nyūjitsu.
