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日本‧鳳潭と法藏『大乘起信論義記』=Japanese Huayan Scholar-monk Hotan and Fazang's Dacheng qixinlun yiji |
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橘川智昭 (著)=Kitsukawa, Chisho (au.)
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| Source |
華嚴學報=Journal of Huayen Buddhism
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| Volume | n.12 |
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| Date | 2020.03 |
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| Pages | 149 - 187 |
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| Publisher | 中華民國佛教華嚴學會 |
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| Publisher Url |
https://www.huayenworld.org/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Note | 作者為日本東洋大學兼任講師 |
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| Keyword | 鳳潭=Hotan; 法藏=Fazang; 澄觀=Chengguan; 宗密=Zongmi; 大乘起信論義記=Dacheng Qixinlun yiji; 起信論義記會本=Kishinron giki ehon; 大乘起信論義記幻虎錄=Kishinron giki genkororu; 理事無礙=non-obstruction between principle and phenomena; 事事無礙=non-obstruction between phenomena and phenomena; 性惡說=Doctrine of inherent evilness of human nature; 非情成佛說=Doctrine of attainment of Buddhahood by non-sentient beings |
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| Abstract | Dacheng Qixinlun yiji(大乘起信論義記) written by Fazang(法藏. 643-712) has been regraded as the foremost treatise on the Dacheng qixinlun, one of the most prominent aspects beings Fazang's relegation of the mind-only tradition(法相唯識) to the Dependent Arising of Tatagatagarbha School(如來藏緣起宗), making a clear distinction with the perfect teaching of the Huayan School. However, the treatise itself slipped into oblivion when later exegeses of this text became more prominent as sources of studies on the Dacheng Qixinlun yiji. This paper argues that studies on the Dacheng qixinlun yiji by the Japanese Huayan monk Hotan(鳳潭. 1659-1738) and his criticisms toward traditional Dacheng qixinlun yiji studies based on exegeses by Zongmi(宗密. 780-841) and later scholars should be reappraised.
During the Tang era, Zongmi edited the Dacheng qixinlun yiji and compiled Dacheng qixinlun shu (大乘起信義論疏), which prompted Zixuan (子璿. 965-1038) in the Song era to author Qixinlunshu bixiao ji (起信論疏筆削記), a detailed exegesis of Zongmi's treatise. Works of Zongmi and Zixuan became the main sources in later studies on the Qixinlun and Qixinlun yiji, replacing the original texts themselves. (In Japan, Kishinrongiki kyourisho[起信論義記教理抄] by Tan'ei [湛睿. 1271-1346] based on Qixinlunshu bixaio ji became a major reference source.)
The Dacheng qixinlun yiji that we presently find in Volume 44 of the Taisho Tripitaka is based on Kishinron giki ehon (起信論義記會本) published by Hotan in 1699. This was based on the copy of the Dacheng qixinlun yiji which Hotan found preserved in Japan. In 1701, he authored Kishinron giki genkororu (大乘起信論義記幻虎錄), an exegesis of his own of the Dacheng qixinlun yiji , harshly criticizing the long-held trend of studying the Dacheng qixinlun yiji through Zongmi's and Zixuan's works.
This paper aims to briefly introduce Hotan's publishing endeavors and his ideas based on preceding studies, with emphasis on his criticisms toward traditional Huayan thought since Zongmi, focusing on doctrinal discussions surrounding the concepts of non-obstruction between principle and phenomena(理事無礙), non-obstruction between phenomena and phenomena(事事無礙), the theory of inherent evilness of human nature(性惡說), and the theory of attainment of Buddhahood by non-sentient beings(非情成佛說).
This paper also brings to attention that while it is true that Hotan's publication of the original text of the Dacheng qixinlun yiji was a great contribution, we must also keep in mind that it was closely connected to the publication of his own exegesis (大乘起信論義記幻虎錄) and that we must be mindful of Hotan's doctrinal intentions behinds his publication projects.
賢首大師法藏（643-712）が著した『大乘起信論義記』は，『大乘起信論』を理解する上で最も多く參照される注釋書であり，『大乘起信論』を四宗判における如來藏縁起宗と位置づけて法相唯識とのけじめを宣揚するなど重要な著述とされている．唐代において法藏ののちに圭峰宗密（780-841）が出て『義記』を改削して『大乘起信論疏』四卷を製作した．そして宋代になると宗密『大乘起信論疏』への精密な注解書として長水子璿（965-1038）の『起信論疏筆削記』二十卷が作られた．このような經緯から，『起信論』と『義記』の研究は宗密の『大乘起信論疏』と子璿の『起信論疏筆削記』が大きな柱となり（日本では『筆削記』を大きく依用した湛睿（1271-1346）の『起信論義記敎理抄』十九卷が重要な參考書となる），いつしかオリジナルの『義記』は湮沒するに至った．今日一般に用いられる大正新脩大藏經第44卷所收の法藏『義記』は，日本．江戸時代の元祿12年（1699年）に，華嚴學僧の鳳潭（1659-1738）によって新彫刊行された『起信論義記會本』五卷が元になっている．これは鳳潭が宗密改削以前の『義記』を，當時日本に遺されていたものから見出して刊行したものである．鳳潭は『義記會本』の刊行に續いて，自身の解釋書として『起信論義記幻虎録』五卷（日本大藏經第7卷所收）を1701年（元祿14年）に上梓しており，そこではそれまでの『起信論』研究が宗密．子璿等に依據してきたことについて痛烈な批判を展開している．法藏の『義記』のオリジナルの姿を見ることができるようになったのは鳳潭の功績と評されるが，ただその公刊が純粹な意味での資料公刊であったかといえば，まだ靄の晴れない部分もいろいろと殘る．今日の『義記』が表舞臺に立ってきたのははたかだかこの三百年間であって，『起信論』の研究の歴史としては，およそ九百年間にわたって宗密の改削版に據ってきた事實があること，そして鳳潭自身の意圖としてみるとき，『義記會本』の新彫刊行は『幻虎録』との抱き合わせで世に問うたものであり，今日の『義記』には鳳潭の思想的畫策が背後に隱れているというところにいま一度思いをいたすべきと思われる．本稿は臺灣での發表であるので，これまで日本で明らかにされている事柄から概觀する程度にして，鳳潭の行實を簡單に紹介し，宗密以後の華嚴思想に向けられた鳳潭の批判，特に理事無礙．事事無礙問題，性惡説，非情成佛説に關する鳳潭の考え方を紹介したい． |
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| ISSN | 22226685 (P) |
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| Hits | 314 |
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| Created date | 2020.06.15 |
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| Modified date | 2020.06.16 |
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