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老樹新花牆外香：山家山外論爭在日本近世的發展——以鳳潭《十不二門指要鈔詳解選翼》為中心=The New Development of the Controversy over Home-mountain and Off-mountain in Early Modern Japan, Focusing on the Case of Hōtan Sōshun |
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| 著者 |
王芳 (著)=Fang Wang (au.)
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| 掲載誌 |
2021 第八屆漢傳佛教與聖嚴思想國際學術研討會
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| 出版年月日 | 2021.06.30 |
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| 出版者 | 財團法人聖嚴教育基金會 |
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| 出版サイト |
https://www.shengyen.org.tw/
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| 出版地 | 臺北, 臺灣 [Taipei, Taiwan] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| キーワード | 鳳潭=Hōtan; 僧濬=Sōshun; 天台思想論爭=Tiantai Controversy; 江戶=Edo Period; 近世=Early Modern Japan; 山家山外=Shanjia / Shanwai (home-mountain / off-mountain); 《十不二門指要鈔詳解選翼》=Shi Bu’er Men Zhiyao Chao |
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| 抄録 | 宋代關於天台宗內部的山家山外思想論爭史，可分前後二期，其中圍繞知禮（960–1028）的《十不二門指要鈔》是貫穿始終的論爭焦點之一。除了中國本土僧侶之外，也曾引起入宋的高麗僧義天（1055–1101）及俊芿（Shunjō，1166–1227）、辯圓（Enni Benen，1202–1280）等日僧的關注。可惜此後的日本中世時期天台宗學思想的研究不興數百年，直到近世的江戶中期安樂律院一系興起，再度引起關注和精心研議。在同時期中國本土幾乎沉寂無聲的鮮明對比之下，宋代天台思想論爭在異時異地的日本江戶再盛，可謂「老樹新花牆外香」。
日本僧侶關注討論宋代天台思想論爭的潮流一直到明治初期，數百年間大量的相關典籍被翻刻、重印，留下許多學問僧的注釋寫本與刊本，對宋代天台思想論爭作了許多新的詮釋與發展，堪稱宋代天台思想的復興。這些珍貴資料顯示了宋代天台思想研究是整個日本近世佛教思想中不可或缺的一環。
鳳潭僧濬（1659–1738）是日本江戶中期的一位承前啟後、頗具時代特色的名僧之一。他初入黃檗鐵眼道光（1630–1682）門下學禪，後承安樂律院靈空光謙（1652–1739）之說，極力主張以天台山家、華嚴法藏為正統。他的註疏《十不二門指要鈔詳解選翼》（以下略稱為《選翼》）是中國天台宗思想論爭在江戶佛教思想延長線上具有研究價值的一段。
《選翼》現存皆為刊本、二巻四冊，最早刊於享保五（1720）年。拙論將擷取知禮、可度、鳳潭三人對十門皆妙等等義學闡釋的各自側重點，著重分析鳳潭所展示的思想特質與其當時他與真言宗學僧論爭背景之間的關聯，揭示鳳潭的佛教思想的源流和時代特性。
透過對《選翼》的分析可知，鳳潭強調心佛眾生的佛體相同，不可在妄之外另立一「本」，否則就與山外派別立真心、與澄觀宗密的如來藏思想無異，只能列為終教之說而非圓教一乘。進而，他試圖跨越宗門界限，從圓教角度切入，宣揚知禮教學的正統性，試圖以華嚴法藏教學與天台知禮教學為正說來融會貫通華嚴、天台二教，試圖確立他的「華天圓教一致」的新理想主義思想體系。
The debate between “home-mountain” and “off-mountain” (Shanjia /Shanwai ) of the Tiantai Buddhism of the Song Dynasty can be divided into 2 major categories according to the time frame. The Shi Bu’er Men Zhiyao Chao written by Zhili (960-1028) is one of the major textual sources of this controversy. Other than the Chinese monks, those who study in China also took interest in this issue, e.g. the Korean monk Ŭich'ǒn (1055-1101),Japanese monks Shunjō (俊芿1166-1227), Enni Ben’en (円爾弁円1202–1280) etc. However, the Song Tiantai (or Tendai, the same below) thoughts was not popular in medieval Japan and this did not come back to spotlight until the rise of Anrakuritsuin in the mid-Edo period. In comparison to the virtually unnoticed in China, being discussed fervently in the foreign land of Edo Japan was not unlike “an old tree blossoms outside of the wall”.
The Japanese monks focused their attention on the Song Tiantai thoughts until the early Meiji period. During those centuries, a great number of reprinted texts, and various annotated editions interpreted by several scholar monks contributed to this renaissance of Song Tiantai Buddhism. All these cherishable documents show that the study of Song Tiantai thoughts has been one essential part of early modern Japanese Buddhist thoughts.
Hōtan Sōshun (1659-1738) was a high monk of the mid-Edo period. Initially studying meditation under Tetsugen Dōkō (1630-1682）, he later followed Reikū Kōken (1652-1739）at Anrakuritsuin and considered the home-mountain of Tiantai and Huayan Fazang’s discourses as orthodox thoughts. His annotated Jūfunimon / Jippunimon-shiyōshō-shōkaisenyoku (Shi Bu’er Men Zhiyao Chao Xiangjie Xuanyi, henceforth Senyoku) is one of the important documents of the Edo period in the research of the Tiantai thoughts controversy.
All the surviving Senyoku editions are printed in 2 fascicles and 4 volumes while the earliest one was published in 1720. This paper will analyze how Zhili, Kedu, and Hōtan expounded the doctrine of “all ten doors are wonderful”. In addition, I will focus on the characteristics of Hōtan’s interpretation and the connection of his debate with the Shingon school which disclose the context of his Buddhist thoughts and the zeitgeist embodied.
After analyzing Senyoku, it reveals Hōtan emphasized that all Buddhas and sentient beings are all the same in terms of minds and bodies. Therefore, to establish another “subject” aside from the illusion is not unlike to found another “true mind” as the “offmountain” interpretation and the tathāgatagarbha thought advocated by Chengguan and Zongmi that are not considered as the ultimate Ekayāna. Furthermore, he tried to break the limitation of schools and interpret from the perspective of the perfect doctrine and proclaim the orthodoxy of Zhili’s teaching. He attempted to create a synthesis of Fazang’s Huayan and Zhili’s Tiantai teachings into his new ideal thought system of the “unison of Hua Tian Perfect Teaching”.
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| ヒット数 | 358 |
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| 作成日 | 2022.06.14 |
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| 更新日期 | 2024.03.27 |
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